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

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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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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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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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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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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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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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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11

Ombres, Robert. "Faith, Doctrine and Roman Catholic Canon Law." Ecclesiastical Law Journal 1, no. 4 (1989): 33–41. http://dx.doi.org/10.1017/s0956618x00007237.

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‘It is not at all easy (humanly speaking) to wind up an Englishman to a dogmatic level’.This quotation is, of course, from Newman's Apologia, where many memorable things are said. Yet, even in England, it seems inescapable to treat of faith and doctrine if we are to consider Roman Catholic canon law. As Christian believers, consequently holding certain doctrines about Christ and his Church, we have a theology of canon law and a theology in canon law. We explore the theology of canon law whenever we consider why there is canon law at all in a Church founded on the unique saving grace of Jesus C

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Hind, John. "Papal Primacy: An Anglican Perspective." Ecclesiastical Law Journal 7, no. 33 (2003): 112–26. http://dx.doi.org/10.1017/s0956618x00005159.

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I am grateful to the Ecclesiastical Law Society and the Canon Law Society of Great Britain and Ireland for their invitation to address this theme, although I have to confess, as a non-lawyer, I do feel rather a fraud standing here. I take comfort, however, first from the fact that, albeit welcome, your invitation was unsought, and second from my understanding that the purpose of canon law is to give legal expression to the theology of the church and that the purpose of the theology of the Church (in its positive and articulated aspects) is to explain the purposes and the work of God. In other

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13

Ramis-Barceló, Rafael. "Raimundus Lullus on Canon Law." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 102, no. 1 (2016): 445–70. http://dx.doi.org/10.26498/zrgka-2016-0118.

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Abstract This article gives an overview of the use of canon law in the Art of Raimundus Lullus, explaining the relevance of canon law for his plan to reform the Church, and Lullus’ progressive comprehension and adoption of the culture of ius commune. Some examples extracted from his works are reviewed and commented in order to understand the place of Lullus in the history of canon law.

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Edwards, Quentin. "The Canon Law of the Church of England: Its Implications for Unity." Ecclesiastical Law Journal 1, no. 3 (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 o

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15

Ombres, Robert. "Canon Law and the Mystery of the Church." Irish Theological Quarterly 62, no. 2-3 (1996): 200–212. http://dx.doi.org/10.1177/002114009606200209.

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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

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Ombres, Robert. "Canon Law and Theology." Ecclesiastical Law Journal 14, no. 2 (2012): 164–94. http://dx.doi.org/10.1017/s0956618x12000026.

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The relation of religious law to theology is basic to any faith community. In this article, chiefly in terms of Roman Catholicism, but it is hoped of wider application especially within Christianity, the relation of canon law to theology is examined through papal allocutions to the judges and other members of the Church court known as the Roman Rota. There are significant British links to the Rota before and after the Reformation. The 2009 allocution by Benedict XVI is the focus for considering the theological and normative authority of such allocutions. Pius XII has been one of the few canoni

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Kroczek, Piotr. "About the usefulness of employing the models of the Church in the study of canon law." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 2 (2011): 161–72. http://dx.doi.org/10.2478/v10154-011-0016-z.

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About the usefulness of employing the models of the Church in the study of canon law This article originated in an effort to explain the usefulness of employing the models of the Church in the study of canon law. The article consists of three parts. The first one offers general approach to model as a tool for understanding the reality. The second part of the text is presenting some models of the Church. The last section of this reflection centers on R. Sobański's model of the Church as a mystery. Summing up, it can be said that among many models of the Church, Sobański's model can be successfu

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Read, Gordon. "The Catholic Tribunal System in the British Isles." Ecclesiastical Law Journal 2, no. 9 (1991): 213–21. http://dx.doi.org/10.1017/s0956618x00001216.

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“The claim to have succeeded in covering every side of Church life at the conclusion of the herculean labour of codification on this scale would indeed be a bold one, and one very uncongenial to the spirit of English law”, comments the report entitled ‘The Canon Law of the Church of England’. Despite the production of a Code of Canon Law for the Church of England, the provisions of law as applying to the Church of England are much more complex, involving not only the provisions of the Code, but also Common Law, Statute Law, judicial decisions and occasional survivals from Mediaeval Canon Law.

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Boulton, Canon Peter. "Twentieth-Century Revision of Canon Law in the Church of England." Ecclesiastical Law Journal 5, no. 26 (2000): 353–68. http://dx.doi.org/10.1017/s0956618x00003847.

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This study describes and evaluates the Church of England's revision of its canon law in the twentieth century, concentrating on the period from 1939 to 1969. By way of introduction it should be said that this assessment is but part of a larger study which proceeds on two planes of comparison. In the larger study, revision by the Church of England is laid horizontally alongside another Anglican revision carried out as a result of disestablishment of the Church in Wales in 1920, and also the two revisions of Roman Catholic canon law leading to the promulgation of the Codex luris Canonici in 1917

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21

Bursell, Rupert. "What is the Place of Custom in English Canon Law?" Ecclesiastical Law Journal 1, no. 4 (1989): 12–26. http://dx.doi.org/10.1017/s0956618x00007213.

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It is now generally recognised that as a matter of history the canon law was applied, subject to variations by local custom, in pre-Reformation England just as much as throughout the rest of Western Christendom. Indeed such local variations were permitted by the canon law itself. As Professor Brooke concluded in The English Church and The Papacy From The Conquest To The Reign of King John:“The English Church recognised the same law as the rest of the Church; it possessed and used the same collections of Church law that were employed in the rest of the Church. There is no shred of evidence to s

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McKitterick, Rosamond. "The Church and the Law in the Early Middle Ages." Studies in Church History 56 (May 15, 2020): 7–35. http://dx.doi.org/10.1017/stc.2019.2.

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Two case studies from eighth-century Rome, recorded in the early medieval history of the popes known as the Liber pontificalis, serve to introduce both the problems of the relations between secular or public and ecclesiastical or canon law in early medieval Rome and the development of early medieval canon law more generally. The Synod of Rome in 769 was convened by Pope Stephen III some months after his election in order to justify the deposition of his immediate predecessor, Pope Constantine II (767–8). Stephen's successor, Pope Hadrian, subsequently presided over a murder investigation invol

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Janczewski, Zbigniew. "Ewolucja przepisów dotyczących pogrzebu kościelnego od Kodeksu Prawa Kanonicznego z 1917 r." Prawo Kanoniczne 43, no. 1-2 (2000): 123–40. http://dx.doi.org/10.21697/pk.2000.43.1-2.06.

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Church funerals are to be celebrated according to the norms of the liturgical books. In these rites the Church prays for the spiritual support of the dead, it honors their bodies, and at the same time it brings to the living the com fort of hope. Many funeral regulations are also in the Canon Law. This article shows the canon norms from the year 1917 to the Code of Canon Law of the pope John Paul II.

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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 democra

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Nainggolan, Efidoren L., Muhammad Syahrizal, and Saidi Ramadan Siregar. "Implementasi Algoritma Raita Pada Aplikasi Hukum Kanonik Berbasis Mobile." JURIKOM (Jurnal Riset Komputer) 7, no. 3 (2020): 455. http://dx.doi.org/10.30865/jurikom.v7i3.2262.

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Canonical law is an internal church law governing the Catholic Church, Eastern Orthodox Church, Eastern Orthodox Church, Anglican Communion. How the laws of the church are governed, interpreted and sometimes examined differ fundamentally between the three church bodies. in all three traditions, a canon was originally a rule accepted by an assembly, these canons formed the basis for canon law. Raita algorithm is part of the exact string matching algorithm, which is matching the string exactly with the arrangement of characters in the matched string that has the same number or sequence of charac

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de Wildt, Kim. "Ritual Void or Ritual Muddle? Deconsecration Rites of Roman Catholic Church Buildings." Religions 11, no. 10 (2020): 517. http://dx.doi.org/10.3390/rel11100517.

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The decrease in people who regularly celebrate liturgy in western Europe has led to the question of what to do with so-called obsolete church buildings. This question not only refers to whether or not a church building will be converted, reused or demolished, but also to the question of whether or not such a building needs to be deconsecrated, and if so, what does deconsecration of a church building actually entail? In this contribution, I will consider the role deconsecration rites play in the Roman Catholic church when a church building is taken out of liturgical use. In Roman Catholic litur

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Luf, Gerhard. "Justice in the Church. A Fundamental Theory of Canon Law." Archiv für katholisches Kirchenrecht 181, no. 2 (2012): 639–43. http://dx.doi.org/10.1163/2589045x-181-02-90000025.

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Homfray, Kenyon. "Existentialism, Eschatology and Wisdom: Canon Law as an Interim Agent of the Kingdom." Ecclesiastical Law Journal 9, no. 1 (2007): 53–65. http://dx.doi.org/10.1017/s0956618x07000051.

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Using methods of analysis suggested by existentialism, existential eschatology and the wisdom tradition, this paper seeks to offer an understanding of what canon law is and why canon law is necessary for the church, in a philosophical and theological sense. The paper concludes that canon law may be seen as an interim agent of the Kingdom. The analysis is grounded in the phenomenological, stoic and platonic schools of thought, formed as ontological questions.

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Kroczek, Piotr. "Culture as one of the Determinants of Church and State Legislation: A Case of Canon Law." Philosophy and Canon Law, no. 6 (December 18, 2020): 97–105. http://dx.doi.org/10.31261/pacl.2020.06.06.

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The aim of this article is to show how culture influences church legislation and to identify possible dangers associated with it. The article illustrates examples of changes in Church law that take place under the influence of culture. The conclusions are as follows: canon law submits to culture and it is a possible threat because it loses its ecclesiastical and salvific character. The legislator should be aware of such a phenomenon and try to preserve specific features, especially the purpose of canon law.

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RENO, EDWARD A. "AD AGENDAM PENITENTIAM PERPETUAM DETRUDATUR MONASTIC INCARCERATION OF ADULTEROUS WOMEN IN THIRTEENTH-CENTURY CANONICAL JURISPRUDENCE." Traditio 72 (2017): 301–40. http://dx.doi.org/10.1017/tdo.2017.13.

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Medieval canon law recognized detrusion (detrusio in monasterium) as a sentence for women convicted of adultery. Civil law had made adultery a capital crime, so that detrusio was a milder action. This article traces the history of detrusio in canon law, especially in the thirteenth century, and treats further questions that detrusio raised. Detrusio was originally a pastoral provision, meant to provide a woman rejected by her husband for adultery an opportunity to enter religious life. But in the hands of the jurists detrusio became a coercive ecclesiastical penalty for adultery. The practice

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Atkin, Bill R. "Language and Anglican Canon Law – Dabbling Briefly into Another Legal World." Victoria University of Wellington Law Review 42, no. 2 (2011): 387. http://dx.doi.org/10.26686/vuwlr.v42i2.5125.

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Canon law is a body of rules that govern churches. It has a venerable history and has at times marched in step with the common law. It has a specialised vocabulary – even the word canon – much of which is derived from Greek. It also has sophisticated legislative systems, which vary from denomination to denomination and from place to place. In the case of the Anglican Church of New Zealand, the system is in part based on the Westminster model but has been modified when thought appropriate, with the result that the language used is partly familiar to the average lawyer but partly not. The exact

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Sagovsky, Nicholas. "The Contribution of Canon Law to Anglican-Roman Catholic Ecumenism." Ecclesiastical Law Journal 13, no. 1 (2010): 4–14. http://dx.doi.org/10.1017/s0956618x1000075x.

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Amongst the subjects discussed by the theologians of ARCIC, canon law has been conspicuously absent. The ecclesiology of koinonia, which is central to the work of ARCIC, has been of the greatest importance in ‘re-imagining’ the Church and so promoting ecumenism. It has faced received canon law with new questions: to what extent can canon law facilitate those structures and practices which undergird the ecumenical initiatives promoted by koinonia ecclesiology? Already, canon law provides for shared institutions and chaplaincies to institutions. Test areas for future ecumenical convergence inclu

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Parrott, David. "The Educational Work of the Ecclesiastical Law Society." Ecclesiastical Law Journal 18, no. 2 (2016): 208–10. http://dx.doi.org/10.1017/s0956618x16000089.

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The Ecclesiastical Law Society (ELS) is a charity whose object is ‘to promote education in ecclesiastical law for the benefit of the public, including in particular the clergy and laity of the Church of England’. The ELS Committee has recently begun a review of this part of the society's work and this piece is a part of that review. This article seeks to set out what is currently happening and to solicit views on how our education work could be developed. The current education function may be described under three headings.

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Ombresop, Robert. "The Canon Law Society of Great Britain and Ireland and its Newsletter." Ecclesiastical Law Journal 5, no. 25 (1999): 284–85. http://dx.doi.org/10.1017/s0956618x00003641.

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The organisation now known as the Canon Law Society of Great Britain and Ireland was founded in 1957, and its Newsletter was first published in 1969. The activities, publications and achievements of the Society within the Roman Catholic Church are manifold, and were acknowledged by Pope John Paul II when he granted an audience to participants of the 1992 annual conference held in Rome. This papal address is printed at the beginning of The Canon Law: Letter & Spirit (London 1995), the full commentary on the 1983 Code of Canon Law prepared by the Society.

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Wright, Charlotte L. "The English Canon Law Relating to Suicide Victims." Ecclesiastical Law Journal 19, no. 2 (2017): 193–211. http://dx.doi.org/10.1017/s0956618x17000060.

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Society has historically viewed suicide with hostility and fear. For centuries this hostility was reflected in the English civil law, which condemned suicide as homicide, and in the Church's position towards suicide victims, which historically considered suicide to be a mortal sin. Under the current canon law, set out in Canon B 38, it is the duty of the minister to bury all parishioners, those who die in the parish, or those entered on the electoral roll of the parish according to the rites of the Church of England, except for (among others) those who ‘being of sound mind have laid violent ha

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Mullins, Patrick James. "A (Lay) Catholic Voice Against a National Consensus." Pólemos 15, no. 1 (2021): 121–37. http://dx.doi.org/10.1515/pol-2021-2004.

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Abstract In both a canon law student’s essay and in oral remarks to the 2017 Onclin Chair conference at KU Leuven, the author critiques his own country’s closed border consensus excluding admission of boat people. He argues this political consensus in Australia is at odds with the celebrated national identity of Australians. Moreover, the author identifies that the closed border consensus is contrary to the Gospel, because it does not welcome the stranger and because it betrays the universality of the love of neighbour which the Gospel demands. The author argues that the voice of the Catholic

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Domaszk, Arkadiusz. "Nowe horyzonty misji „Ad gentes” – normy prawa kanonicznego." Prawo Kanoniczne 53, no. 1-2 (2010): 21–40. http://dx.doi.org/10.21697/pk.2010.53.1-2.02.

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The mission of Church directed to non- believers didn’t finish. It still lasts. The mission ad gentes is topical, because 4 million people hadn’t believed in Jesus Christ. Also series of Magisterium of the Church documents from the last decades affirm the need to continue missionary work, including traditional distinguishing countries or missionary areas. At the same time the change of the modern world significantly influence on other parallel picture of the mission ad gentes. The processes of developing large cities and agglomerations as well as migrations of people constitute new challenge t

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Arthur, Gordon. "The Development of Canonical Jurisprudence in the Roman Catholic Church and the Church of England." Ecclesiology 4, no. 3 (2008): 308–25. http://dx.doi.org/10.1163/174553108x341297.

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AbstractThis paper offers a theological examination of the legal theory underlying the Canon Law of the Roman Catholic Church from the time of Gratian onwards, and of the Church of England since the Reformation, comparing the latter with parallel developments in English Common Law. Despite their very different contexts, structures and emphases, a surprising degree of similarity emerges, which may provide a basis for further discussion and convergence in the future.

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Smoliński, Tomasz. "Istotne cele małżeństwa katolickiego." Ius Matrimoniale 30, no. 3 (2019): 111–24. http://dx.doi.org/10.21697/im.2019.30.3.05.

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Contemporary church legislation indicates two basic purposes of marriage: the good of the spouses and the birth of offspring. Today’s doctrine is based on the teaching of philosophers, theologians and doctors of the Church. In this work, considerations have been made regarding the important purposes of marriage, taking into account the views of scholars from ancient times, through the Middle Ages, to the Code of Canon Law of 1917, the Second Vatican Council and finally, the current Code of Canon Law of 1983.

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Smith, Charlotte. "Ecclesiastical Law, Clergy and Laity: A History of Legal Discipline and the Anglican Church." Journal of Legal History 40, no. 1 (2019): 102–5. http://dx.doi.org/10.1080/01440365.2019.1576369.

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Bennett, Bruce S. "The Church of England and the Law of Divorce since 1837: Marriage Discipline, Ecclesiastical Law and the Establishment." Journal of Ecclesiastical History 45, no. 4 (1994): 625–41. http://dx.doi.org/10.1017/s0022046900010794.

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Ever since Henry VIII, the law of marriage has occupied a special place in the relationship between the Church of England and the state. Changes made to the law since 1857 have raised far-reaching and difficult questions about the nature of this relationship, involving the status of canon law. Marriage in church has remained, perhaps even more than the other rites of passage, an essential point at which the Church of England still touches the lives of great numbers of the otherwise unchurched, and these questions have thus impinged on the practical reality of the Church's work.

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Nesprava, M. V. "Nesprava M.V. Church Dissent in Contemporary Ukraine: between Canon and Law." Naukovyy Visnyk Dnipropetrovs'kogo Derzhavnogo Universytety Vnutrishnikh Sprav 4, no. 4 (2018): 24–34. http://dx.doi.org/10.31733/2078-3566-2017-4-24-34.

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Dvořáček, Jiří. "The Notion of the Church sui iuris in Current Canon Law." Studia theologica 18, no. 2 (2016): 105–17. http://dx.doi.org/10.5507/sth.2016.019.

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Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide." Ecclesiastical Law Journal 15, no. 3 (2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.

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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 Ang

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Lück, Heiner. "VII. Der Erfurter und Wittenberger Kirchenrechtslehrer Henning Goeden (um 1450–1521) und die Lehre des kanonischen Rechts in Wittenberg." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 107, no. 1 (2021): 300–332. http://dx.doi.org/10.1515/zrgk-2021-0007.

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Abstract The teacher of Canon Law Henning Goeden (um 1450–1521) at the universities of Erfurt and Wittenberg and the academic teaching of Canon Law at Wittenberg University. An essay on the occasion of his death 500 years ago. The essay deals with the professor of Canon Law Henning Goeden at the Central German universities Erfurt (founded 1392) and Wittenberg (founded 1502). It contains important facts of Goeden’s academic biography, of his scientific and practical work (consilia), his church offices and his relationship to the Lutheran reformation. The practice of teaching of Canon Law within

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Weickhardt, George G. "Canon Law Prohibitions on Marriage to Kin in Rus’ and Muscovy." Canadian-American Slavic Studies 50, no. 2 (2016): 123–41. http://dx.doi.org/10.1163/22102396-05002002.

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Throughout the Kyivan, appanage and Muscovite periods, written Orthodox canon law generally prohibited marriage within the seventh degree of consanguinity. This rule prohibited marriage even between third cousins. This rule, with some notable exceptions, was observed and enforced in Kyivan Rus’ and Muscovy. Prohibition of marriage within the seventh degree went far beyond the Biblical and Justinianic rules, as well as the rules of the early church ecumenical councils, which all allowed marriage between first cousins. The present study will inquire into the origin and purpose of this rule, its

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McAreavey, John. "Mixed Marriages: Conversations in Theology, Ecumenism, Canon Law and Pastoral Practice." Ecclesiastical Law Journal 8, no. 37 (2005): 121–46. http://dx.doi.org/10.1017/s0956618x00006207.

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This paper traces the developments in the Catholic law on mixed marriages beginning with an outline of the canonical provisions that were in force prior to the Second Vatican Council. The impact of the Council teaching on ecumenism and religious freedom became apparent with the promulgation of Matrimonii sacramentum (1966), Crescens matrimoniorum (1967) and Matrimonia mixta (1970). These documents put the legislation on mixed marriages on a new footing and provided the basis for the legislation of the 1983 Code of Canon Law. Bishop McAreavey analyses various ecumenical dialogues on mixed marri

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Lempa, Florian. "KANONICZNA OCHRONA KARNA RELIGII, JEDNOŚCI, AUTORYTETÓW KOŚCIELNYCH I WOLNOŚCI KOŚCIOŁA KATOLICKIEGO." Civitas et Lex 7, no. 3 (2015): 65–73. http://dx.doi.org/10.31648/cetl.2126.

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The article presents the most important values criminally protected in the Catholic Churchby CIC/1983 and CCEO/1990. They are: the religion, the unity, the church authorities and thefreedom of the Church. About their prime position in the hierarchy of goods legally protected bythe provisions of penal canon law testifies that the crimes against them are put in the first and inthe second title of CIC/1983, also the threat of severe penal sanctions. These sanctions result fromthe exceptional social harmfulness of the crimes. In the degree of ailment they are analogical inthe canon law of the Lati

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Podmore, Colin. "A Tale of Two Churches: The Ecclesiologies of The Episcopal Church and the Church of England Compared." Ecclesiastical Law Journal 10, no. 1 (2007): 34–70. http://dx.doi.org/10.1017/s0956618x08000896.

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AbstractThis article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the trad

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Cranmer, Frank, and Tom Heffer. "Necessary to Salvation? The Canon Law of the Church of England and the Interpretation of Scripture." Ecclesiastical Law Journal 10, no. 2 (2008): 137–60. http://dx.doi.org/10.1017/s0956618x08001154.

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The canon law of the Church of England begins from the assumption that scripture contains ‘all things necessary to salvation’ but the law makes little attempt to lay down rules for the way in which scripture should be interpreted. The authors attribute this reticence to the fact that, historically, adherents of the Church of England have been inclined to disagree about the nature both of ecclesiastical and of scriptural authority; and one of the functions of the Church's canon law has therefore been to hold together a wide spectrum of theological opinions. This comprehensiveness, however, caus

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