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Journal articles on the topic 'Secular canons'
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1
Gavryliuk, Nadiya. "Canon, Classics, Tradition: Demarcation Of The Terms." Messages, Sages and Ages 2, no. 2 (December 1, 2015): 48–55. http://dx.doi.org/10.1515/msas-2015-0011.
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Abstract The canon is a concept with a long history. The religious canon was eventually re-established on secular grounds, where it was comprehended in the categories of official literary (general) and personal (individual) canons, educational canon (reading lists) being correlated to the concept of tradition (canon as selective tradition) and the classics (canon as synchronicity, the classics as diachronicity). These aspects have different features in each national literature, particularly in Ukrainian literature. The necessity of standards and hierarchical classifications remains important after postmodernism, when new concepts, such as corps, collection, postcanon, succeed or keep up with the concept of the canon.
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Neuheuser, Hanns Peter. "Neuheuser, Hanns Peter, Vom utensilium zum insignium. Zur rechtlichen und ästhetischen Ordnung der spätmittelalterlichen Kanonikergewandung." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 105, no. 1 (June 26, 2019): 226–79. http://dx.doi.org/10.1515/zrgk-2019-0008.
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Abstract From utensilium to insignium: The juridical and esthetic order of the canons' vestment. The paper deals with the inner structure of the institutes of secular canons and the regulations of their specific vestments. As the liturgical vestment set for celebrating mass (alb, stole, chasuble resp. dalmatic) and for the liturgy of the office of the hours in the choir (alb, surplice, cope) was common for the whole clergy, in the (high) middle ages tendencies were shown to establish elements as insignia of a canon, e.g. the material, form, colour and wearing of the often hooded almuce. Topics of the research are the medieval goals to further an image of unity of the institution, to underline the hierarchic function of a single canon, and at last to show, where is the ecclesiastical instance to establish a juridical rule.
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Druwé, Wouter. "Learned law in late medieval Netherlandish practice: Consilia for the congregation of Windesheim (ca. 1415-1500)." Tijdschrift voor Rechtsgeschiedenis / Revue d'histoire du droit / The Legal History Review 89, no. 1-2 (June 15, 2021): 125–57. http://dx.doi.org/10.1163/15718190-12340002.
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Summary The Historical Centre of Overijssel in Zwolle and the Royal Library of Belgium in Brussels each conserve a fifteenth-century manuscript collection of legal and moral theological sources, written for the general chapter of the Augustinian canons regular of Windesheim. Both collections contain many ‘consilia’ by learned lawyers, several of whom were active in the prince-bishopric of Liège, at the universities of Paris or Cologne, or – especially – as professors of civil or canon law at the young university of Leuven. These manuscripts have already been the subject of a prosopographical analysis, but so far their content has not been studied. This article provides a substantive analysis of both collections. Topics include many disputes concerning the law of religious communities or regarding the congregation of Windesheim’s relationship to the diocesan bishops, the secular clergy and secular authorities. The volumes also cover diverse fields of the law of succession, contracts or delict.
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Andrews, Frances. "By the Labour of their Hands? Religious Work and City Life in Thirteenth-Century Italy." Studies in Church History 37 (2002): 81–93. http://dx.doi.org/10.1017/s0424208400014662.
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In his Historia occidentalis, written in the 1220s after wide travels and varied experience, the Augustinian canon, bishop, and finally cardinal, Jacques de Vitry, described the recent and contemporary history of the West and in particular the many orders of both regular and secular persons in the Church, some of whom he had encountered in his journeying. He covered monks, canons, and secular religious, and it is an extensive list, including the Cistercians (male and female), the Carthusians, the Grandmontines, various hospital Orders, and new Orders such as the Valiscaulians, Trinitarians, Friars minor, Friars preacher, and the Humiliati of northern Italy. His text outlines the activities of the religious in these communities, giving us some sense of how such religious used their time. Manual labour was a long-established part of the regular life, and he naturally and frequently refers to it, the ‘labour of their hands’ of my title. Thus, according to Vitry, after daily chapter the Cistercians spent the rest of the day in manual labour, reading, and prayer; while the Valiscaulians had gardens, herbs, and orchards within their enclosure to which they went at set times ‘so that they might eat by the labour of their hands’, a direct allusion to Psalm 127.2: Thou shalt eat the labour of thine hands: happy shalt thou be and it shall be well with thee.’ Premonstratensian canons likewise went out at fixed times ‘ad labores manuum’, and he describes the Humiliati as keeping sluggishness at bay by assiduous reading, prayer, and manual labour, by which they lived for the most part (‘ex magna parte’). By contrast, the canons of Bologna (as he calls the early Friars preacher or Dominicans) spent their days listening to Scripture, preaching, and working to save the souls of sinners from the jaws of the Leviathan (Job 40.20) through learning, so that they might ‘shine like perpetual stars in eternity’.
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Сапсай, Николай Григорьевич. "Canons: Between Sacred and Current Law." Праксис, no. 1(3) (June 15, 2020): 243–60. http://dx.doi.org/10.31802/2658-6517-2020-1-3-243-260.
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В данной статье продолжается анализ одной из главных проблем современного канонического права - отсутствие чётко выработанных критериев актуальности и применяемости церковных канонов на сегодняшний день в Православной Церкви. Отсутствие консенсуса по данным критериям открыло возможность манипулировать канонами для реализации своих целей. Ими пренебрегают как светские правители, так и, к сожалению, церковные иерархи. О роли и значении канонов, которыe суть церковного права, в решении актуальных вопросов в Православном мире стоит подробнее разобраться. Поэтому, для начала, в статье представлены мнения некоторых авторитетных богословов и канонистов XX-XXI вв. по отношению к вопросу о неизменяемости канонов. Содержание построено на принципе сопоставления двух подходов по отношению к данному вопросу: консервативного и прогрессивного. Статья не предполагает готовый ответ на столь сложный и актуальный вопрос. Посредством анализа мнений специалистов по церковному праву, попытаемся представить актуальное состояние вопроса о применении канонов. With this article, we continue to analyze one of the main problems of modern canon law - the lack of clearly defined criteria for the relevance and applicability of church canons today in the Orthodox Church. The lack of consensus on these criteria has opened the possibility of manipulating canons to achieve certain goals. They are neglected by both secular rulers and, unfortunately, church hierarchs. The role and significance of the canons, which are the essence of church law, in resolving actual issues in the Orthodox world, is worth more than one article. Therefore, for starters, the article presents the views of some authoritative theologians and canonists of the XX-XXI centuries in relation to the issue of the immutability of canons. The content is based on the principle of comparing two approaches to this issue: conservative and progressive. The article does not imply a ready-made answer to such a complex and actual question. By analyzing the opinions of experts in church law, we will try to present the current state of the issue of the application of canons.
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Neuheuser, Hanns Peter. "Die Präzedenz der Stiftsdignitäre vor den Domkanonikern." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 106, no. 1 (August 27, 2020): 196–262. http://dx.doi.org/10.1515/zrgk-2020-0008.
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AbstractThe claim of prelates of collegiate churches to precede the canons of cathedrals. The fundamentals of ritual precedence in medieval times. The pluralistic stratification of the ecclesiastical hierarchy is mirrored in accumulated appearances of the office-bearers during synodal congregations by attending liturgy in the choir stalls as well as by walking in procession. Conflicts relevant to liturgical law and discipline concern claims to precede. The present investigation deals with the relationship between high prelates (provosts, deans) of institutes of secular canons and the simple members of the chapter of a cathedral. In this way a theory of procession-arrangement could be developed. Unknown sources of the Roman Curia, suppressed in medieval times, can be presented.
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Bella, Takushinova. "Parsuna – the first secular representation of the traditional Russian icon." Resourceedings 2, no. 3 (November 12, 2019): 1. http://dx.doi.org/10.21625/resourceedings.v2i3.618.
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The second half of the 15th century in the Russian Church history marked a strong decline of spiritual life, which naturally found its reflection in the icon painting. The feeling of integrity of an image, its depth were lost. At the same time, the weakening influence of the Orthodox Balkans and the Byzantine Empire gave way to the influence of the Catholic West with its profoundly different principles of religious art.In this transitional period of the Russian cultural life, characterized by the transformation of the medieval worldview and the formation of new artistic ideals, appeared parsuna (a rough Russian transliteration of the Latin word “persona”) - an early secular portrait of a lay person in the iconographic style that represents an important transition in Russia’s art history. The first pasruna were painted, most probably, by the iconographers of the Moscow Kremlin Armoury in the 17th century. The painters of these portraits were usually monks that tended to be anonymous, showing a humility.Although the stylized forms used in parsuna reveal a lack of concern with preserving the actual features of a person, but rather their overall image (special attributes and signatures allow to define represented), it still can be viewed as one of the very first attempts to look at person not only through the rigid iconographic canons, but also through a prism of psychological interpretation. Thus, this transitional image may be concerned as the initial fundamental step on the way to the further introduction fo the European portrait tradition in Russia.In this study, we would like to consistently trace how parsuna, thanks to its completely new stylistic value, can be considered one of the earliest stages on the way to the secularization of the Russian art in the early 17th century, which led to the separation from the strict iconographic religious canons and, consequently, to the rapprochement with the European art.
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Visser, P. J. "Dordt in Amsterdam." Theologia Reformata 61, no. 3 (September 1, 2018): 257–66. http://dx.doi.org/10.21827/5b6c1c4b04ce8.
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This essay answers the question: Can a confessional statement written 400 years ago be relevant in secular city such as Amsterdam? Although it can be discouraging to meet people who regard the gospel indifferently, this experience, paradoxically, brings out the relevance of the Canons of Dordt: it is God’s grace that converts people, not human effort. It is also painfully true that many Christians view the doctrine of election to be ahindrance, rather than a ‘doubling’ of God’s love. By his doubling love, God seeks and reaches people who are in no way prepared to accept it. At the same time, however, it should be acknowledged more strongly than do the Canons of Dordt, that God uses the ‘organic’ structures of life to bring people into his covenant.
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Perevezentsev, Sergey V. "“And Began to Put Churches and Priests in Cities…” An Essay on Church-State Relations in the History of Russia in the late 10th – 17th Centuries." Almanac “Essays on Conservatism” 102 (March 1, 2020): 768–805. http://dx.doi.org/10.24030/24092517-2020-0-1-768-805.
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The article examines Church-state relations in the history of Russia in the late 10th–17th centuries, i.e. from the moment of the initiation of the Russian Church to the end of the first Patriarchal period. The controversial character of the relations between the Russian secular and ecclesiastical authorities, the influence of various Church and political traditions on the real situation in Russian history is shown, as well as the process of Russian Church independence formation is studied, on the one hand, and, on the other hand, the strengthening of state interference into Church life. The author comes to the conclusion that Russian secular rulers, Church hierarchs and spiritual and political thinkers were never afraid to creatively rethink traditions and canons depending on the actual external and internal circumstances.
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Crosby, Everett U., and David Lepine. "A Brotherhood of Canons Serving God: English Secular Cathedrals in the Later Middle Ages." American Historical Review 102, no. 3 (June 1997): 800. http://dx.doi.org/10.2307/2171544.
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Dohar, William J. "A Brotherhood of Canons Serving God: English Secular Cathedrals in the Later Middle Ages.David Lepine." Speculum 72, no. 4 (October 1997): 1193–94. http://dx.doi.org/10.2307/2865988.
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Bećir, Ante. "Crkvene institucije u srednjovjekovnoj praksi." Croatica Christiana periodica 45, no. 88 (2021): 21–46. http://dx.doi.org/10.53745/ccp.45.88.2.
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The article sought to put the social and political agency of the Trogir Canons in the period from 1300 to 1360 into the wider context of political conflicts that took place between opposing noble factions within the Trogir commune in the 14th century. However, before commencing with the analysis, the author gives a basic insight into the status and infrastructure of the Trogir ecclesiastical organization, situated in its respective Dalmatian- Croatian and Hungarian context. Starting with the normative definition of a Cathedral Chapter, which exists to assist the Bishop and engage in the pastoral care of its human flock, the article compares the idea with the practical dealings of the Trogir Canons. It is highlighted that their dealings were almost primarily concerned with these-worldly matters. On the other hand, and on the basis of tracking several Trogir Canons, namely Jacob son of Peter (Vitturi), John son of Peter (Castrafoci), Stephan son of Michael (Cega), Lampredius son of Jacob (Vitturi), Kazarica son of Martin (Kazarice), Albert son of Marinus (Andreis) and some others, which are heavily exposed in the primary sources, it is argued that the Trogir Cathedral Chapter was not functioning in practice as an independent church corporation, rather than the Canons were in one way or another involved in the factional strifes. More precisely, the considered canons were deeply connected with the noble families, from which practically all of them originated, and sequentially with the informal factions. Therefore, the Canons exploited the existing institutional (corporate) framework and material resources of the Cathedral Chapter in the pursuit of their own individual or factional goals. In that respect, the Cathedral Chapter cannot be considered as an entity separate from the activities of the city lay authorities, regardless of the actual distinction in political and judicial jurisdiction between ecclesiastical and secular institutions. The Case of Trogir provided very fruitful material, which allowed the unraveling of social and political networks and the role of individual participants in the collective (political) agency. In other words, the paper put the focus more on individual agency, and less to structures, bearing in mind that individual agency is exactly that which shapes the institutions in the end.
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Hill, Christopher. "Education in Canon Law." Ecclesiastical Law Journal 5, no. 22 (January 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 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.
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Duncan, G. A. "Historiographical issues related to the writing of contemporary history of Christianity." Verbum et Ecclesia 28, no. 1 (November 17, 2007): 127–49. http://dx.doi.org/10.4102/ve.v28i1.100.
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Contemporary history is a fluid concept. Its writing implies commitment and self awareness. The former canons of objectivity, subjectivity and progress as they have traditionally been understood are anachro-nistic. Some of our most valued historical sources were, in their own time, products of contemporary history. Consequently, it may be argued that all history is interpretation and that conclusions reached are, at best, provisional. They are determined by the context, vision and values of the historian which can locate him in terms of the subject under research. Sources are also subject to bias. Church History is goal oriented towards the kingdom of God. The material and outcome of Church History and secular history are the same.
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Milner, Lesley. "LINCOLN CATHEDRAL TREASURE HOUSE." Antiquaries Journal 97 (September 2017): 205–29. http://dx.doi.org/10.1017/s000358151600069x.
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An unpublished document in the archives of Lincoln Cathedral reveals the function of the thirteenth-century annex attached to the south-east transept, naming it as the cathedral’s thesaurarium (‘treasury’). This paper explores the fittings and the functions of the various chambers of the thesaurarium of Lincoln Cathedral, including its splendid crypt. In addition, the paper will examine the extent to which the thesaurarium conforms to the type of ecclesiastical treasure house favoured by secular canons in England and abroad. The building’s design and architectural language testify to the decorum and respect accorded to church treasures and the importance attached to the task of providing them with accommodation worthy of their status.
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Bursell, Rupert D. H. "The Seal of the Confessional." Ecclesiastical Law Journal 2, no. 7 (July 1990): 84–109. http://dx.doi.org/10.1017/s0956618x00000958.
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The seal of the confessional was part of the canon law applied in England before the Reformation. It was also part of that law which was continued in force at the Reformation, as is confirmed by the proviso to canon 113 of the 1603 Canons. This proviso is still in force and proprio vigore binds the clergy of the Church of England. By the Act of Uniformity, 1662, the hearing of confessions was enjoined upon those clergy in certain circumstances; the law places no limit upon the frequency of their being heard. It is unsurprising that there are infrequent references to the seal of the confessional since the Reformation; such cases as there are are inconclusive. Nevertheless, although the seal of the confessional may be waived by the penitent, the refusal by an Anglican clergyman to disclose what was said within sacramental confession is based upon a duty imposed on him by the ecclesiastical law rather than upon an evidential privilege. An Anglican clergyman in breach of that duty would be in grave danger of censure by the ecclesiastical courts and such censure might well lead to his deprivation and possible deposition from Holy Orders. The ecclesiastical law is part of the general law of the land and must be applied in both the ecclesiastical and secular courts. Both courts must therefore enforce that clerical duty and uphold any refusal by an Anglican clergyman to answer questions in breach of the seal of the confessional.
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Bradstock, Andrew. "Using God-Talk in a Secular Society: Time for a New Conversation on Public Issues?" International Journal of Public Theology 6, no. 2 (2012): 137–58. http://dx.doi.org/10.1163/156973212x634902.
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Abstract The role that religious language should play in the ‘public square’ has long been a matter of debate. As Rawls, Rorty, Audi and others have long argued, albeit with subtle variations, discussion on public issues must be truly ‘public’ and therefore employ vocabulary, principles and reasoning which are intelligible to any reasonable person and based on public canons of validity. But does this argument do justice to religious voices? Can the growing number of such voices clamouring for the right to be heard continue to be ignored? Does excluding conviction-based language from public debate lessen the quality of that debate and the potential to find effective solutions to policy challenges? Drawing upon recent work by Jonathan Chaplin, Rowan Williams, Roger Trigg and Michael Sandel, this article examines the current state of scholarship on the question of language in public discourse, and concludes that the case for ‘confessional candour’ to be accepted in such discourse is overwhelming and could have a positive effect on policy outcomes. A prerequisite to this, however—at least within the context of New Zealand—will be a fresh debate about the meaning and scope of the term ‘secularism’.
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STROVSKY, DMITRY, and YEVGENIYA ZHILYAKOVA. "A WOMAN IN MODERN ISRAEL: ATTEMPTING TO BUILD A SOCIAL PORTRAIT." History and modern perspectives 2, no. 4 (December 28, 2020): 86–93. http://dx.doi.org/10.33693/2658-4654-2020-2-4-86-93.
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This article aims to present a «collective» social portrait of a modern Israeli woman. The complexity of this task is determined by the fact that Israel is a country populated with people of a wide number of cultures, who in different years repatriated to their historical homeland. With the exception of Judaism, the views of these communities on many issues of the daily life differ significantly, and this creates an extremely difficult perception of the gender topic in this country. The female audience of Israeli society can be divided into two large groups: religious and secular, although within each of them there are also numerous strata, worthy of investigation. In this article, the authors focus on the priorities of each group, while paying primary attention to the description of a religious woman: her understanding of the canons of family life, spiritual ideas, fashion, etc. Focusing on these manifestations allows, to the very much extent, to imagine the «make-up» of the Israeli woman, so that through the prism of this perception to see the ideological and moral principles of this country. Analysing priorities of the religious part of the female population is fundamentally important for understanding the spiritual canons of Israeli life and its uniqueness when comparing the background of modern world processes of modernization and globalization, not to mention that this article is one of first enabling to have a look at the role of the Israeli woman in this society.
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HAMILTON, SARAH. "LITURGY AS HISTORY: THE ORIGINS OF THE EXETER MARTYROLOGY." Traditio 74 (2019): 179–222. http://dx.doi.org/10.1017/tdo.2019.11.
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Through an Anglo-Norman case study, this article highlights the value of normative liturgical material for scholars interested in the role that saints’ cults played in the history and identity of religious communities. The records of Anglo-Saxon cults are largely the work of Anglo-Norman monks. Historians exploring why this was the case have therefore concentrated upon hagiographical texts about individual Anglo-Saxon saints composed in and for monastic communities in the post-Conquest period. This article shifts the focus away from the monastic to those secular clerical communities that did not commission specific accounts, and away from individual cults, to uncover the potential of historical martyrologies for showing how such secular communities remembered and understood their own past through the cult of saints. Exeter Cathedral Library, MS 3518, is a copy of the martyrology by the ninth-century Frankish monk, Usuard of Saint-Germain-des-Prés, written in and for Exeter cathedral's canons in the mid-twelfth century. Through investigation of the context in which it was produced and how its contents were adapted to this locality, this article uncovers the various different layers of the past behind its compilation. It further suggests that this manuscript is based on a pre-Conquest model, pointing to the textual debt Anglo-Norman churchmen owed to their Anglo-Saxon predecessors.
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Kiernan, Kevin. "The reformed Nowell Codex and the Beowulf manuscript." Anglo-Saxon England 46 (December 2017): 73–95. http://dx.doi.org/10.1017/s0263675118000042.
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AbstractLichfield Cathedral had a scriptorium and library in the early eleventh century. As a non-monastic establishment run by bishops and secular canons, Lichfield was not dissolved during the Reformation and undoubtedly kept some of its books. In 1563, Laurence Nowell, Dean of Lichfield Cathedral, subscribed the Thirty-Nine Articles of Religion, the main tenets of the Anglican Church. That year, someone wrote Laurence Nowell and the momentous date 1563 on the first page of the codex. The damage to the beginning and end of the codex suggests that a Reformer, deeming them unsuitable on religious grounds, excised the surviving texts from their original contexts. For a Reformer, the Life of St Christopher supported the Papist superstition of invoking and venerating saints, while Judith unduly showcased a non-canonical story from the Apocrypha. In this light, the Reformers unintentionally saved Beowulf and the rest of the Nowell Codex because they disapproved of them.
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Kyrchanoff, Maksym W. "Summa Theologiae 2.0: Intellectual Mass Media in the Modern Russian Realities, or How “The Academic” became “The Mediatic”." Galactica Media: Journal of Media Studies 3, no. 2 (June 4, 2021): 55–87. http://dx.doi.org/10.46539/gmd.v3i2.168.
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The research paper focuses on the specific features of the status of theology in the modern humanities in Russia. Studying the complexities and difficulties of the institutionalisation of theology and its localisation in the Russian university system and academic culture, the author foregrounds the post-Soviet European experience of the Baltic countries and Ukraine, where theology acquired the status of a “normal” science earlier than in Russia. Within the framework of this study, the peculiarities of the controversial status of theology in the system of higher education as well as in the Russian postgraduate and doctoral studies are considered in the contexts of the frontier of knowledge and the post-Soviet stereotypes. It is assumed that several factors, including the Soviet atheistic cultural heritage, the post-Soviet system of secular degrees and the traditionally significant role of representatives of the natural sciences in the academic community, may significantly contribute to slowing down the transformation of theology into a “normal” science. The paper also deals with the issue of how theology is transforming from the church life of the Russian Christians and becoming more noticeable in the Russian educational cultures and academic spaces. The arguments of the supporters and opponents of the official institutionalisation of theology in the higher education system are critically examined. The author pays special attention to the prospects and possibilities of using the Western experience of “secularization” of theology and its integration into the secular canons of science.
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Elena (E.P. Garanova), Nun. "Clergy Participation in Elections, Political Parties and Government from the Perspective of Secular and Church Law." Orthodoxia, no. 1 (September 4, 2021): 175–90. http://dx.doi.org/10.53822/2712-9276-2021-1-1-175-190.
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This article presents a comparative analysis of solving the issue of Orthodox clergy's participation in elections, political parties and public bodies previously and in modern times from the standpoint of secular and church law. At different stages of history, there were both times when the clergy took active part in the legislative bodies of our country and abstained from it. The relevance of this question is conditioned by the following fact: while the Church is unified and its establishments are inviolable, there are historically many states of many types, and the relations between them should always be adjusted specifically to each case. There is no general theoretical formula that would suit them all. The clergy participated in political parties, elections and the State Duma before the revolution, but the results of this participation were very mixed. In the post-Soviet years, after the constitutional crisis of October 1993, the Church made the only right decision. At an expanded session on October 8, 1993, the Holy Synod of the Russian Orthodox Church adopted a resolution that instructed clergy to refrain from participating in the elections to the Federal Assembly as candidates for deputy, and to abstain from membership in political parties under the penalty of prosecution. As for the Church law, the canons of the Orthodox Church do not permit clergymen to hold secular positions of authority. This is confirmed by the Apostolic Rules and decrees of the Ecumenical Councils. Adopted in 2000 by the Jubilee Council of Bishops, “The Fundamentals of the Social Concept of the Russian Orthodox Church” reflected the official position of the Moscow Patriarchate in its relations with the state and secular society . The Fundamentals formulate a concept of the state-church relations, the key concept of which is “the cooperation between state and church”. However, by prohibiting the clergy to participate in government bodies, the Church emphasizes its another resource: the participation of Orthodox laymen in the activities of government bodies and parties. The contemporary challenges include an enormous increase in the influence of the Internet, mass media, the ethical problems of modern technology, the lack of an Orthodox component in educational programs — they are only a few problems and challenges to the dialogue between church and state.
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Sagan, Oleksandr N. "Ukrainian Orthodoxy: historiosophical comprehension of the phenomenon." Ukrainian Religious Studies, no. 1 (March 31, 1996): 8–17. http://dx.doi.org/10.32420/1996.1.155.
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The term "Ukrainian Orthodox" I "has long been known to religious scholars. But in the sense of a special direction Orthodox "I, which has significant differences from other of its national forms in the ritual, religious, and even theological spheres, it is used relatively recently. It was introduced into the scientific circulation by I. Ogienko. Only the understanding of the Ukrainian Orthodox Church as a specific spiritual and cultural phenomenon is a prerequisite for the objective study of the Orthodox history in Ukraine and its role in preserving and developing national culture. It should be noted that by upholding the theory of a single progressive development of the "Russian" Orthodox Church, I from the X to the twentieth century, the theologians of the Russian Orthodox Church, and, together with them, secular scholars of the reign of the royal and Soviet times, inevitably came to reelection the facts. Conclusions, which are characteristic for a certain territory, they were presented as having an "all-Russian significance". One of the examples of this can be the statement of Soviet scholars that, following the decisions of the Stogolavy Sobor, "Russian painting more strictly obeys the church canons"
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Saunders, James. "The Limitations of Statutes: Elizabethan Schemes to Reform New Foundation Cathedral Statutes." Journal of Ecclesiastical History 48, no. 3 (July 1997): 445–67. http://dx.doi.org/10.1017/s0022046900014871.
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The lurches from Catholicism to Protestantism and back which occurred in the reigns of Henry VIII, his son and two daughters produced dramatic changes in the liturgies, decorative fittings, and even, on occasions, the architecture of the country's cathedrals. Yet, despite these changes, there was a real sense in which cathedrals were at the eye of the confessional storms which raged about them. It is true that, as part of the Henrician reform process, the monastic corporations at Carlisle, Durham, Peterborough, Ely, Norwich, Canterbury, Rochester, Osney, Winchester, Westminster, Gloucester, Worcester and Bristol had been first dissolved and then refounded as ‘cathedrals of the new foundation’, the monks replaced by minor canons and prebendaries. Once this upheaval was over, however, the new foundation cathedrals underwent little further institutional change. Those cathedrals which had been staffed by secular priests before the Reformation (known as cathedrals of the old foundation), moreover, survived almost wholly untouched. In both new and old foundations, the same administrative and financial structures continued to support dignitaries and liturgical officers whose only obvious function remained the celebration of liturgy, despite the rejection of opus Dei and its accompanying theology of good works.
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Grout, Christopher. "The Seal of the Confessional and the Criminal Law of England and Wales." Ecclesiastical Law Journal 22, no. 2 (May 2020): 138–55. http://dx.doi.org/10.1017/s0956618x20000034.
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The seal of the confessional is often described as ‘inviolable’. The idea that what is said or done in furtherance of private confession may be subjected to scrutiny as part of litigation is often considered to be absurd. But what is the legal basis for such forthright rejection? The revised Canons of the Church of England do not address the issue at all; instead the matter falls to be covered by the unrepealed proviso to Canon 113 of the Code of 1603. In England and Wales there is no primary legislation which clearly and coherently deals with the question of the admissibility of matters said in private confession before courts and tribunals. Contrast that with the United States of America, where every single state has enacted statutory provisions which provide safeguards to admissibility, albeit to differing degrees. Recent developments in Australia have, conversely, involved the enactment of legislation making it a crime for a priest to withhold, in certain circumstances, matters said to him or her in the course of private confession. In 1990, Judge Bursell QC reviewed the existing case law on the subject (sparse though it is) and found it to be contradictory, with judgments appearing to be based upon personal opinions as opposed to legal analysis. There have been some interesting ‘post-Bursell’ developments, in terms of both legislation and case law, which are discussed in this article. In Ecclesiastical Law, Mark Hill QC suggests that ‘it is likely that a trial judge would exclude evidence of a confession made to a priest’. This article is essentially an analysis of that conclusion with a view to determining whether it is right to assume that, even if not adequately protected by legislation, things said or done in furtherance of private confession are likely to be excluded from secular criminal proceedings.
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González Agudo, David. "Contratos agrarios y renta de la tierra en Toledo, 1521-1650." Historia Agraria Revista de agricultura e historia rural, no. 79 (May 28, 2019): 7–40. http://dx.doi.org/10.26882/histagrar.079e02g.
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Little is known about the management of secular clerg y assets in modern Spain. The aim of this work is to analyse agrarian contracts and the evolution of land rent in Toledo between 1521 and 1650, from a representative sample of fifty rural properties belonging to the city’s Cathedral. The census was the most frequent contract, although the lease provided the main source of income for the Chapter. Long-term leases were more prevalent during the first half of the sixteenth century, after which short-term leases increased. From 1521-1529 and 1642-1650, farmland rents increased by 28%, while meadow rents fell by 57%. Such a divergence can be explained by the growing profitability of farmland and increases in the cost of livestock activities. In the seventeenth century, agrarian depression in the region and reorientation of Madrid’s grain supplies would have dr iven down the rents of the Cathedral far mlands that were closely located to the seat of the new Crown. However, the takeover of a considerable share of the leases by Chapter canons and civil elites would have altered both rent trends and contractual for mulas. This makes the role of land rent a proxy for economic performance and questions the idea that corporate interests prevailed over the ideal of maximizing income.
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Krsmanovic, Bojana, and Darko Todorovic. "On Theophylact’s in Defense of Eunuchs (I)." Zbornik radova Vizantoloskog instituta, no. 52 (2015): 91–172. http://dx.doi.org/10.2298/zrvi1552091k.
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The first part of this paper analyzes a text by Theophylact of Ohrid known as In Defense of Eunuchs. In terms of its genre and topic, this work stands alone in Byzantine literature. Through a dialogue between the two interlocutors - a monk and a eunuch, Theophylact challenges the traditional representation of eunuchs. He particularly focuses on the condemnation of castration in Ecclesiastical Canons and secular legislation (of the late Roman Empire and Byzantium). Theophylact highlights the ambivalence of the views on eunuchs in Byzantine society, demonstrating that castration as such did not necessarily lead to the marginalization of the castrated individual. The most important part of Theophylact?s Defense offers a comparison between ?the bearded? and eunuchs in monastic orders. Also, the affirmation of freedom of choice between good and evil and insisting that an individual should be judged according to his own deeds is the guiding idea of Theophylact?s Defense. The second part of the paper contains a Serbian translation of Theophylact?s text with a commentary. Besides the French translation by the editor of the critical edition P. Gautier, this is the second complete translation of the Greek original. It deviates from Gautier?s version in several places, offering alternative readings of ambiguous places.
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Chmielewska, Katarzyna. "Bohemian rulers of the Luxembourg dynasty and the Poděbrady family in the medieval Silesian and Kłodzko chronicles of canons regulars in Kłodzko, Wrocław and Żagań." UR Journal of Humanities and Social Sciences 18, no. 1 (2021): 5–19. http://dx.doi.org/10.15584/johass.2021.1.1.
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The author based on three monastery chronicles of the Late Middle Ages analyses the method of portraying the Bohemian kings from the Luxembourg and Poděbrady families and tries to point out factors which influenced this method of chronicle narration. The sources for this article are canons’ regulars chronicles in Żagań, Wrocław and Kłodzko: Catalogus abbatum Saganensium, Chronica abbatum Beatae Mariae Virginis in Arena i Cronica Monasterii Canonicorum Regularium in Glacz. The figures of rulers appear in the chronicles mainly in the context of their relationships with the particular monastery, especially when it comes to property matters: granting, rights and taxes. The other aspect in which the rulers are mentioned in the chronicles are the conflicts between secular and Church power. From the analysis of the texts a conclusion can be drawn that the picture of the rulers is diverse in different places where the chronicles were written and the attitude of the local society towards the particular ruler. It is best seen on the example of George of Poděbrady, a Hussite on the Bohemian throne. The chronicle of Żagań has a separate position – apart from the local issues, it presents the general information, unrelated to Church, including the ruling persons.
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Carella, Bryan. "The Earliest Expression for Outlawry in Anglo-Saxon Law." Traditio 70 (2015): 111–43. http://dx.doi.org/10.1017/s0362152900012356.
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In this article, I seek to define the difficult legal phraseutroque iure caruerunt(“and they have been deprived of both laws”), which appears incapitulumXII of the Legatine Capitulary of 786 (a collection of canons promulgated ostensibly by a papal legation sent to England in order to address unspecified abuses), describing a punitive sanction for malefactors who have committed or conspired to commit the crime of regicide. I have been able to identify no parallel occurrence of this phrase in any culturally similar or temporally proximate documents, leaving me with little beyond the text itself to seek evidence for its precise meaning. Since it has been demonstrated recently that Alcuin — a native-born Anglo-Saxon and a Northumbrian — was intimately involved in drafting the Legatine Capitulary (if, indeed, he was not the sole author), and moreover, since this phrase appears in a text composed in the first instance for a Northumbrian audience, I argue that this phrase is deeply rooted in Anglo-Saxon legal precedents. I conclude that the phrase signifies that those guilty of regicide should be deprived of both secular and ecclesiastical law, that is, that they should be both outlawed and excommunicated. As such, this phrase represents the first reference to the legal sanction of outlawry in Anglo-Saxon law by more than a century. Additionally, this phrase would appear to take for granted the close cooperation between ecclesiastical and secular jurisprudence specifically to punish crime, a feature of Anglo-Saxon law likewise not formally described (according to current thought) until more than a century later. I finish by considering the implications of my argument for the history of Anglo-Saxon law, suggesting in particular that we must revise currently held opinions about the pace of its development, particularly in the Anglian North, where — due most likely to the loss of evidence resulting from the Viking invasions — very little primary-text evidence has survived.
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Nicol, D. M. "A Layman’s Ministry in the Byzantine Church: The Life of Athanasios of the Great Meteoron." Studies in Church History 26 (1989): 141–54. http://dx.doi.org/10.1017/s0424208400010925.
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The line between things spiritual and things temporal, between religious and secular, was never very precisely drawn in the Byzantine world. It was not unusual that a man of affairs should be an erudite theologian, that a priest should be a a married man with a family, that a holy man should remain unordained, or that a layman should be appointed as Patriarch of Constantinople. Thirteen of the 122 Byzantine patriarchs were elevated from the laity, four of them in the eighth and ninth centuries. Among them were the Patriarch Tarasios in 784 and his formidably learned nephew Photios in 858, Neither was a priest. Both were high-ranking civil servants and scholars. The popes disapproved of this practice and said so rather forcibly in the case of Photios; but the Byzantines saw nothing odd in it. They continued, from time to time, to appoint a layman rather than a priest to the highest office in their Church. The tenth canon of the Council of Sardica in 343 had recommended that laymen should not be made bishops until they had been ordained and moved up the various rungs of the hierarchical ladder to the top. This, according to the later Greek canonists, required a minimum of seven days on each rung. In later times, Gregory of Cyprus, an admirable lay scholar and theologian, was ordained and elevated to the patriarchal throne in 1283, though he claims in his autobiography that he was ‘pushed’ on to it against his will. John XIII Glykys, who was made patriarch in 1315, had been a distinguished civil servant with an academic turn of mind and a teacher of philology. The facts of his preferment are outlined by his learned friend Nikephoros Gregoras. Not only was John amarried man with sons and daughters; he also suffered from an ailment which, his doctors declared, required him to eat meat. He was therefore excused the customary tonsure as a monk before his ordination. A carnivorous monk would not do; a carnivorous patriarch was all right. John’s wife, in accordance with the canons, obligingly left him and entered a convent.
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Fruscione, Daniela. "Neue Forschungen zum angelsächsischen Recht." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 133, no. 1 (October 1, 2016): 474–83. http://dx.doi.org/10.7767/zrgga-2016-0113.
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Abstract New research on Anglo-Saxon law. The article reviews five works connected to Anglo-Saxon legislation in different fields of research. The material for Volume II of Wormald’s opus magnum existed in various stages of development when Wormald died in 2004 and it is a miscellaneous collection of papers and lectures, partly delivered at the University of Oxford by the author. Roach is connected to the teachings of Wormald as a historian of kingship; challenging old models, Roach focuses with comparative eyes on the role of assemblies in Anglo-Saxon England as an essential feature of kingship. An „unaccustomed point of view“ on early English law is also held by Jurasinki/Falk who offer the 1st complete edition of Theodor’s canons and by Jurasinski’s work on those penitentials which gave advice on matters of secular law. In doing this he discovers not only that the scribes who translated them from Latin recasted them into new rules intended to better suit the needs of English laypeople, but also how wrong it is to assume that only kings participated in the creation of Anglo-Saxon legal culture. A review of works on early English legislation cannot avoid the question of language of the legal sources. They were mostly written in the Anglo-Saxon vernacular rather than in Latin like the continental leges. Hough brings together historical and linguistic evidence and explores various aspects of the legal system of Anglo-Saxon England, focusing particularly on the interpretation of laws on the position of women in society.
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Koehler, Laurie. "Polyphonic Music of the Fourteenth Century, XVIII-XX, French Secular Music: Manuscript Chantilly, Musee Conde 564, Second Part, Nos. 51-100; Ballades and Canons . Gordon K. Greene , Terence Scully ." Journal of the American Musicological Society 39, no. 3 (October 1986): 633–41. http://dx.doi.org/10.1525/jams.1986.39.3.03a00070.
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Papagjoni, Erjon. "The Creation of the Albanian State and its Relationship with Religious Communities: The Sanctioning of Religious Plurality as a Condition of National Unity." Academic Journal of Interdisciplinary Studies 6, no. 3 (November 27, 2017): 89–94. http://dx.doi.org/10.1515/ajis-2017-0026.
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Abstract The Albanian state sanctioned after the Lushnja Congress in 1920 applied a liberal and wise policy to religious communities, aiming to create ethnic, social and national cohesion among the people through the recognition of the plurality of religious beliefs, their mutual respect, of correct relations with the state and the strengthening of national unity, according to the advanced conventions of modern European states. The new Albanian state committed itself to recognizing all the rights of religious communities in Albania so that they would normally practice their religious activity with all rituals and prayers according to their faith, dogmas, and sacred canons, enhancing spiritual influence in people. To provide legal support to four main religious communities - Muslim, Bektashi, Orthodox, and Catholic - the state sought the design and approval of the correspondent statutes of each religious community. The new political situation required that the new statutes include the need for the independence of religious communities from the type of their former legal structures and reports that they had under the Ottoman Empire. On the other hand, the Albanian state openly proclaimed its secular character in relation to religions. In the statutes of the four main religious communities, with their peculiarities, were included the rights and obligations to believers, the way of organizing hierarchy and clerical forums, the correct legal relations with the state, which ensured and guaranteed their normal functioning, education religious programs, schools at their various ranks, staff and administration, their wealth, their administration and publications, in order to realize the spiritual impacts and the educational power that religion aims to offers to the masses of believers (Albanian Encyclopaedia Dictionary, 2009).
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Koehler, Laurie. "Review: Polyphonic Music of the Fourteenth Century, XVIII-XX, French Secular Music: Manuscript Chantilly, Musée Condé 564, Second Part, Nos. 51-100; Ballades and Canons by Gordon K. Greene, Terence Scully." Journal of the American Musicological Society 39, no. 3 (1986): 633–41. http://dx.doi.org/10.2307/831630.
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Dudley, Martin. "‘The Rector presents his compliments’: Worship, Fabric, and Furnishings of the Priory Church of St Bartholomew the Great, Smithfield, 1828-1938." Studies in Church History 35 (1999): 320–32. http://dx.doi.org/10.1017/s0424208400014108.
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For nearly 900 years the Priory Church of St Bartholomew the Great has functioned as an expression of wider religious moods, movements, and aspirations. Founded in 1123 by Rahere, a courtier of Henry I, at a time when the Augustinian Canons gained a brief ascendancy over older forms of religious life, it represents the last flowering of English Romanesque architecture. The Priory was dissolved by Henry VIII, became a house of Dominicans under Mary, and saw the flames that consumed the Smithfield martyrs. Since Elizabeth’s reign it has been a parish church serving a small and poor but populous area within the City of London but outside the walls. Its history is fairly well documented. Richard Rich lived in the former Lady Chapel. Walter Mildmay worshipped, and was buried, there. John Wesley preached there. Hogarth was baptized there. Parts of the church had been turned over to secular use. There was a blacksmith’s forge in the north transept beyond the bricked-up arch of the crossing and the smoke from the forge often filled the building. A school occupied the north triforium gallery. The Lady Chapel was further divided, and early in the eighteenth century Samuel Palmer, a printer, had his letter foundry there. The young Benjamin Franklin worked there for a year in 172 s and recorded the experience in his autobiography. The church, surrounded by houses, taverns, schools, chapels, stables, and warehouses, was a shadow of its medieval glory; but between 1828 and 1897 it changed internally and externally almost beyond recognition. The process of change continued over the next forty years and indeed continues still. These changes in architecture and furnishings were closely linked to a changed attitude to medieval buildings, to issues of churchmanship, and to liturgical developments.
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Thurlby, Malcolm. "The Lady Chapel of Glastonbury Abbey." Antiquaries Journal 75 (September 1995): 107–70. http://dx.doi.org/10.1017/s0003581500072991.
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After the devastating fire of 1184, the Lady Chapel of Glastonbury Abbey was constructed on the site of the Old Church (Vetusta Ecclesia), the wattle church traditionally associated with Joseph of Arimathea. The lavish decoration of the chapel is frequently mentioned in the literature. In many cases authors emphasize the old-fashioned, Romanesque character of much of the ornament in contrast to the seemingly more progressive contemporary early Gothic mouldings of nearby Wells Cathedral. Nevertheless, it is generally recognized that the designer of Glastonbury Lady Chapel knew of the latest developments in French Gothic architecture as witnessed in his use of crocket capitals and sharply pointed arches in the vault. This juxtaposition of Romanesque and Gothic motifs has led to the categorization of the Lady Chapel as Transitional. Convenient as such a label may be as a term of reference in charting a purely typological evolution, it does little for our understanding of the use of some distinctly different elements in contemporary structures located in the same region. Is it the case that the patron and/or master mason of Glastonbury Lady Chapel are simply more conservative than at Wells Cathedral? Could Glastonbury Lady Chapel be consciously archaizing in an effort to emphasize the antiquity of the site? Should we perhaps think in terms of a traditional Benedictine monastic style at Glastonbury as opposed to an innovative style for the secular canons of Wells? Or is the rich decoration at Glastonbury Lady Chapel to be explained in a more general sense as an imitation of the art of church treasures? To address these questions the first part of this essay will examine the stylistic sources of the Lady Chapel. The meaning of the style of the Lady Chapel in the context of the beginnings of Gothic architecture in Britain will be discussed. Attention will then be turned to the sculpture of the Lady Chapel (Thurlby 1976a).
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Lehmberg, Stanford E. "David Lepine. A Brotherhood of Canons Serving God: English Secular Cathedrals in the Later Middle Ages. (Studies in the History of Medieval Religion, Volume VIII.) Rochester, N.Y.: Boydell & Brewer. 1995. Pp. xii, 240. $63.00. ISBN 0-85115-620-7." Albion 28, no. 3 (1996): 469–70. http://dx.doi.org/10.2307/4052182.
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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 (July 8, 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 law also applies to non-members in certain cases. The conclusion is that catholic canon law is better equipped to face the current challenges than other religious laws. Nevertheless, there are fruitful tensions and inevitable breaks.
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Макаренко, Евгения Константиновна. "GENRE SPECIFICITY OF BIOGRAPHICAL SKETCHES ABOUT RUSSIAN MOVEMENTS BY E. POSELYANIN." Tomsk state pedagogical university bulletin, no. 1(213) (January 11, 2021): 95–103. http://dx.doi.org/10.23951/1609-624x-2021-1-95-103.
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Введение. Известный в дореволюционной России публицист и духовный писатель Евгений Поселянин (настоящая фамилия Погожев), пройдя путь сомнений в вере и получив духовное возрождение в Оптиной Пустыни, стал участником развернувшейся между интеллигенцией и представителями Русской Православной Церкви дискуссии начала XX в. Церковность эстетического сознания Е. Поселянина определила основную задачу всего его творчества, заключавшуюся в воспроизведении и передаче духовного мира Русского Православия. Цель. Творчество известного духовного писателя и публициста конца XIX – начала XX в. Евгения Николаевича Поселянина, совершенно забытое на несколько десятилетий советской эпохи, требует реабилитации и серьезного научного исследования. Материал и методы. Исследуется сборник жизнеописаний Е. Поселянина «Русские подвижники 19-го века» (1900 г.). Работа написана в русле исторической поэтики. Результаты и обсуждение. В литературной деятельности Поселянина отразились важнейшие духовно-культурные искания его современников и художественно-эстетические тенденции конца XIX – начала XX в. Религиозное возрождение начала XX в. привело к сдвигу границ внутри русской культуры, при котором произошло сближение и взаимовлияние богословия, философии, науки с художественной литературой, что отразилось на трансформации традиционных художественно-эстетических форм. В творчестве Е. Поселянина можно проследить, как церковные темы и православное содержание облекаются в характерные для светской литературы и отходящие от строгих жанровых канонов литературные формы, которые становятся более пластичными жанровыми образованиями, открытыми для выражения и передачи современным человеком опыта духовной жизни. Заключение. Книга Е. Поселянина «Русские подвижники 19-го века» представляет собой документ русской духовной жизни XVIII–XIX столетий. В этом сборнике биографических очерков традиционализм жизнеописания святого размывается жанровыми новациями: включением структурных элементов из других художественных и публицистических церковных жанров (патерики, проповеди, церковная история) и популярной в светской литературе беллетризованной мемуарно-биографической прозы. Introduction. Evgeny Poselyanin, a well-known publicist and spiritual writer in pre-revolutionary Russia, having traveled the path of doubts in faith and received a spiritual revival in Optina Pustyn, became a participant in the discussion between the intelligentsia and representatives of the Russian Orthodox Church at the beginning of the 20th century. The ecclesiastical nature of E. Poselyanin’s aesthetic consciousness determined the main task of all his work, which was to reproduce and transmit the spiritual world of Russian Orthodoxy. Aim and objectives. The work of the famous spiritual writer and publicist of the late 19th – early 20th centuries. Evgeny Nikolaevich Poselyanin, completely forgotten for several decades of the Soviet era, requires «rehabilitation» and serious scientific research. Material and methods. The article examines the collection of biographies of E. Poselyanin «Russian ascetics of the 19th century» (1900 edition). The research is written in the mainstream of historical poetics. Results and discussion. Poselyanin’s literary activity reflected the most important spiritual and cultural searches of his contemporaries and artistic and aesthetic tendencies of the late 19th – early 20th centuries. Religious revival of the early 20th century led to a shift in boundaries within Russian culture, during which there was a convergence and mutual influence of theology, philosophy, science with fiction, which was reflected in the transformation of traditional artistic and aesthetic forms. In the work of E. Poselyanin, one can trace how church themes and Orthodox content are clothed in literary forms characteristic of secular literature and departing from strict genre canons, which are becoming more plastic genre formations open for the expression and transmission of the experience of spiritual life by modern man. Conclusion. The book by E. Poselyanin «Russian ascetics of the 19th century» is a document of Russian spiritual life in the 18th – 19th centuries. In this collection of biographical sketches, the traditionalism of the life of the saint is eroded by genre innovations: the inclusion of structural elements from other artistic and journalistic church genres (paterics, sermons, church history) and fictionalized, memoir and biographical prose popular in secular literature.
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Bullock, Katherine H. "Re-Telling the History of Political Thought." American Journal of Islam and Society 19, no. 1 (January 1, 2002): 29–49. http://dx.doi.org/10.35632/ajis.v19i1.1974.
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This paper explores the construction of the canon of political theory. I argue that the interpretation of the canon that defines ancient pagan Greeks as the founders of western political thought, includes medieval Christian thinkers, and yet defines out Muslim and Jewish philosophers is based upon western ethnocentric secular assumptions about the proper role of reason, experience and revelation in philosophical thinking.
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Zendri, Christian. "Diritto feudale – diritto canonico – diritto pubblico." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 101, no. 1 (August 1, 2015): 389–98. http://dx.doi.org/10.7767/zrgka-2015-0113.
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Abstract Feudal Law - Canon Law - Public Law. Recent Research and Outlook. Feudal law is a classical topic of the legal history. A recent book by Maura Mordini about the ecclesiastic fee both in civil and in canon law gives cause for studying the relationship between the papal revolution (as Harold J. Berman has written), secular and spiritual laws and the origins of the public law.
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Ombres, Robert. "Canon Law and Theology." Ecclesiastical Law Journal 14, no. 2 (April 16, 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 canonists to become Pope in modern times, and the co-ordinated set of allocutions from 1945 to 1949 given by him to the Rota is therefore taken as the focus for reflecting on the nature and functions of canon law today. This involves the consideration of both theology and law, including secular law. The ecclesiological character of canon law will emerge as central.
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Shibaev, D. V. "Legal Mode of the Seal of Confession. Correlation of Secular and Canon Law." Russian Journal of Legal Studies 4, no. 3 (September 15, 2017): 71–79. http://dx.doi.org/10.17816/rjls18289.
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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.
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Guryanova, Natalya S. "Authority and the “Canon of Sacred Texts”, Created by Opponents of Church Reform." History 19, no. 8 (2020): 35–44. http://dx.doi.org/10.25205/1818-7919-2020-19-8-35-44.
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The article studies the conflict between secular and church authorities over the collection of extracts from ancient manuscripts and early printed books that were found by the defenders of the Old Belief in order to prove a violation of the tradition of the Russian Church as a result of the reform of the rite and liturgical practice. Quotes from the Holy Scripture, patristic tradition, and writings of church writers constituted the “canon of sacred texts” for the Old Believers, which was, in their opinion, equivalent to the Holy Scripture. Fragments of texts systematized according to the subjects were copied and distributed as manuscripts. By the importance of the problem to overcome schism secular and church authorities joined forces to solve it. This was especially evident in the activities of the Moscow Council of Russian Orthodox Church in 1681–1682. An analysis of the Council Decree allowed us to conclude that in the Proposal to the Council Feodor III Alexeyevich very precisely outlined the jeopardy of the “canon of sacred texts”. The monarch expressed worry of secular authorities about the distribution of manuscripts that increased the influence of Old Believers. In the Response of the Council, it was decided to stop the spread of “false letters” and do it together with the secular authorities. The article draws attention to the fact that the result of efforts of secular authorities was the execution of some Old Believers’ leaders. The church also did not stand aside and published Uvet Duhovnyi. The article shows, what position the author took with respect to the “canon of sacred texts” and how it reflected in his text. It is concluded that Archbishop Afanasy tried to convince readers that the Old Believer`s manuscripts, “bogomerzkie pisanye tetradki” (heretical handwritten notes), which contained extracts from the Holy Scripture and patristic tradition, had nothing in common with the true meaning of sources. Consequently, they could not argue the deviation of the reformers from the tradition of the Russian Church. The Archbishop Afanasy insisted that only “madness” could explain the doctrine of the defenders of the Old Belief.
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Tannenbaum, Leslie, and David Jasper. "The Sacred and Secular Canon in Romanticism: Preserving the Sacred Truths." Studies in Romanticism 40, no. 4 (2001): 611. http://dx.doi.org/10.2307/25601534.
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McGeary, Thomas. "Handel and Homosexuality: Burlington House and Cannons Revisited." Journal of the Royal Musical Association 136, no. 1 (2011): 33–71. http://dx.doi.org/10.1080/02690403.2011.562718.
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It has been claimed that Burlington House and Cannons, the homes of the Earl of Burlington and the Duke of Chandos, were homosexual or homoerotic settings and that Handel's presence in these environments suggests that he was ‘gay’ or influenced the secular works he composed there. Examining in detail biographical information about John Gay, Alexander Pope and William Kent, eighteenth-century biographical accounts of Handel and insights from the history of sexuality, this article argues that there is no basis for these claims about the homosexual milieux at Burlington House and Cannons or for Handel's sexuality.
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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 involving Stephen's supporters. The murders and the legal process they precipitated form the bulk of the discussion. The article explores the immediate implications of both the murders and the convening of the Synod of Rome, together with the references to law-making and decree-giving by the pope embedded in the historical narrative of the Liber pontificalis, as well as the possible role of the Liber pontificalis itself in bolstering the imaginative and historical understanding of papal and synodal authority. The wider legal or procedural knowledge invoked and the development of both canon law and papal authority in the early Middle Ages are addressed. The general categories within which most scholars have been working hitherto mask the questions about the complicated and still insufficiently understood status and function of early medieval manuscript compilations of secular and canon law, and about the authority and applicability of the texts they contain.
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Eichbauer, Melodie H. "The Shaping and Reshaping of the Relationship between Church and State from Late Antiquity to the Present: A Historical Perspective through the Lens of Canon Law." Religions 13, no. 5 (April 19, 2022): 378. http://dx.doi.org/10.3390/rel13050378.
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This essay provides a historical foundation of the Church’s relationship with the State from late antiquity to the present. With such a broad scope, the integral role canon law played in the Church’s history serves as a window through which to view the shaping and reshaping of the Church’s socio-political character vis-à-vis the State. It argues first that between the fourth and fifteenth centuries, canon law intersected at different levels with the secular realm, which, in turn, bolstered the Church’s political authority. Canon law had an outward focus. Second, this essay argues that a reorientation of the relationship between the secular and the sacred, a process that came to fruition with the Reformation, resulted in the progressive stripping of the Church’s socio-political autonomy but also the adaption of the ius commune to suit new purposes. The divesting of its socio-political autonomy, as it is argued lastly, forced the Church to reassess its legal identity and influence. The First Vatican Council followed by the 1917 Corpus iuris Canonici turned reaffirming Catholic ecclesiology. By the Second Vatican Council, however, the Church reemerged on the global stage, having a renewed focus on pastoral care. Its efforts directly targeted social, politic, and economic issues facing society, expanding interfaith dialogue with other religions and missionizing efforts. The 1983 Corpus iuris canonici bears the mark of Vatican II’s renewed emphasis on shepherding its flock through its advocation for justice and equity in contemporary society. It demonstrates that the socio-political influence of the Church’s legal apparatus has not been extinguished despite contemporary canon law no longer possessing the all-encompassing socio-political control it once held. From a historical viewpoint, canon law’s impact on the Western world cannot be ignored: it has shaped legal structures still relevant to this day.
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Smith, David M. "A brotherhood of canons serving God. English secular cathedrals in the later Middle Ages. By David Lepine. (Studies in the History of Medieval Religion, 8.) Pp. xii + 240 incl. 2 figs, 2 maps and 9 tables+ 4 plates. Woodbridge: Boydell Press, 1995. £35. 0 851 15 620 7; 0955 2 480." Journal of Ecclesiastical History 48, no. 3 (July 1997): 555–56. http://dx.doi.org/10.1017/s0022046900015360.
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Suslov, Mikhail. "The Russian Orthodox Church in Search of the Cultural Canon." Transcultural Studies 12, no. 1 (November 22, 2016): 39–65. http://dx.doi.org/10.1163/23751606-01201003.
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This paper documents and analyzes the building blocks of the Orthodox cultural canon and cultural policy. The author argues that in spite of the Church’s attempts to renegotiate its status in (post-) secular society, the Orthodox cultural products have restricted access to the nation-wide market, partially due to the lack of theoretical reflection on culture, and partially because of the Church’s unsettled accounts with Russian history of the 20th century. This produces an effect of increased reliance on the state’s restrictive measures in the cultural sphere.