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Relevant bibliographies by topics / Vows (Canon law)

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

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2024

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Journal articles on the topic "Vows (Canon law)"

1

Němec, Damián. "“Person” in the Law of Religious [Institutes]." Philosophy and Canon Law 7, no. 2 (December 31, 2021): 1–16. http://dx.doi.org/10.31261/pacl.2021.07.2.07.

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The emphasis on the human person and his dignity was significantly applied in the new regulation of the law of consecrated life, which is dealt with in the new Code of Canon Law of 1983 in integrum compared to the previous Code of Canon Law of 1917. This paper describes only some of the changes in the law of religious institutes in the Latin Church.The first section regards mainly the person who has taken religious vows and focuses on the question of religious vows as the basis of religious life. It also discusses confessors viewed as a necessary tool for the renewal of religious life as well as modifications in the concept of poverty as a very important element of religious life. The second section focuses on the government of religious institutes, discussing the strengthened position of internal superiors over external superiors in religious congregations, the strengthened position of the superior of monasteries of nuns, and the extended powers of superiors on release from a religious institute due to illegitimate absence from a religious house.As this is in some cases a very recent legal regulation, the author does not hesitate to express his critical observations.

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2

Karski, Karol. "The International Legal Status of the Sovereign Military Hospitaller Order of St. John of Jerusalem of Rhodes and of Malta." International Community Law Review 14, no. 1 (2012): 19–32. http://dx.doi.org/10.1163/187197312x617674.

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Abstract The Order of Malta is an entity which established its own states on Rhodes (1310–1522) and Malta (1530–1798). Since 1834, it has been located in Rome. Today, the Order is universally regarded as a subject of international law. The Order exercises right of legation and ius contrahendi. It still is not a primary, i.e., sovereign, subject of international law. Paradoxically, it is its distinguishing feature, i.e., being a religious order that prevents it from being genuinely sovereign. Sovereignty means independence from any external power. In the case of any order of the Roman Catholic Church, this is absolutely impossible. The Order’s Grand Master can be elected only from among religious in terms of canon law who have made vows of poverty, chastity and obedience and is fully subordinate to the Pope. Yet the Order undoubtedly is a secondary subject of international law whose status is determined by its recognition by primary subjects.

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Kantor, Robert. "The Establishment and Administration of Religious Communities in the Austrian Partition after 1855. Analysis of Certain Canonical and Civil Laws." Teka Komisji Prawniczej PAN Oddział w Lublinie 15, no. 2 (December 31, 2022): 183–96. http://dx.doi.org/10.32084/tkp.4498.

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The Concordat of 1855 was preceded by several events that indicated that the situation of religious orders in the Austrian Partition had begun to change gradually. The aforementioned Concordat already stated in its first article that the Church was governed by divine and ecclesiastical (canonical) law and Article XXVIII of the Concordat guaranteed religious orders and congregations full freedom, their own administration in accordance with the monastic constitutions, communal life in accordance with the rule, dependence on the Roman generals and the possibility of establishing new monasteries in dioceses, but with the consent of the bishop after agreement with the civil authorities. This paper will present canonical and civil provisions relating to the formation and administration of religious communities from 1855 onwards. In particular, issues concerning the conditions for admission to a religious order, the effects of the vows taken as well as the rights and duties of religious superiors, the decision to leave a religious order and the provisions concerning the suppression of religious orders will be addressed. Canon law is essentially the provisions of the Council of Trent and the decrees of certain Roman dicasteries, while civil law will be based during the period under discussion on the Concordat, the Austrian Civil Code of 1811 and the Pennal Code of 1852, as amended in 1867.

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Taglia, Kathryn Ann. "“On Account of Scandal...”: Priests, their Children and the Ecclesiastical Demand for Celebacy." Florilegium 14, no. 1 (January 1996): 57–70. http://dx.doi.org/10.3138/flor.14.004.

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By the late Middle Ages canon law demanded that the higher orders of clerics lead a celibate life. In reality, however, throughout the medieval period and into the early modern era a significant minority fell far from this ideal. Children, born after their fathers had taken vows to the higher orders, were visible evidence of their fathers’ failure to uphold these ecclesiastical standards. The anthropologist Mary Douglas argues that cultural systems need to be able to control or restrict anomalous or ambiguous events that might overturn their organizing principles and threaten their integrity. Through an examination of French synodal legislation from the thirteenth to the fifteenth centuries, I will display how the ecclesiastical cultural system worked to maintain the principle of celibacy and its own integrity by turning these children into moral and legal outsiders whose very existence is a source of scandal and moral contagion to be avoided or contained. In this context medieval ecclesiastical officials situated these offspring, particularly the sons of priests, as the source of all cultural contradictions inherent in ideas about clerical celibacy, marriage, and the control of ecclesiastical resources. Furthermore, by delegitimizing these sons and then granting them access back into the ecclesiastical system through the mechanism of the dispensation, the advocates of clerical celibacy were able to triumph culturally in spite of the challenges to their ideals that the existence of these children presented.

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Guselnikov, Timur. "Certain peculiarities of canon law of the Catholic Church on the territory of Crimea in the XIII – early XIV centuries according to the data from papal bulls." Исторический журнал: научные исследования, no. 4 (April 2021): 117–36. http://dx.doi.org/10.7256/2454-0609.2021.4.36138.

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This article examines the norms of canon law, which regulated the actions of the Catholic missionaries in Crimea since the emergence of first missions in the XIII century until the creation of eparchies in the early XIV century. Comprehension of the legal framework of Catholic missions is necessary for further research of social history of the region. The bulls Cum hora undecimal alongside Vos igitur and Gratias agimus, establish preferential legal regime on private matters that differs from the Western European canon law. Each question raised in the pontifical document is compared with the canonical norms of Western Europe and isolated cases on the territory of Crimea. Although papal bulls have always been used by the researchers of medieval Crimea, the legal content of these documents was usually outside the focus of attention. The author analyzes the content of the papal bulls through the prism of canon law of the Catholic Church, theological and legal discussions of the XIII – XIV centuries. Legal regime in the missionary territory was established in form of privileges and right to dispensation. The papal bull Cum hora undecima of 1245, repeatedly has been reissued repeatedly without significant amendments, is of particular importance for the researchers . In the questions of dispensation, consecration of churches and sacred objects, and granting of indulgences, the missionaries received the authority equal to the bishops and legates of the apostolic see. The converted to Catholicism local residents assumed a derogation in terms of closely related marriages, while clerics of the Eastern churches retained their rank and the right to stay married.

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6

DOMASZK, ARKADIUSZ. "The religious vow of poverty in relation to an issue of ecclesiastical goods." Prawo Kanoniczne 57, no. 1 (March 8, 2014): 53–78. http://dx.doi.org/10.21697/pk.2014.57.1.04.

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Religious life is a testimony of faith and trust in God. It also proves the possibility of living and breathing spiritual values and having a healthy distance to the possession of material goods. A religious profession, which is very complex, causes consequences specified in canon law. A religious vow of poverty excludes religious’ independence in making various decisions, which could have reference to material goods. The subordination also concerns daily life of the community and the individual religious. The fundamental idea of the vow of poverty is common for professed temporarily, as well as perpetually. The distinction may result from different traditions of institutes.Religious institutes are public legal persons in the Church, therefore material goods belonging to them are according to canon law, ecclesiastical goods. In this context, there is an issue of relation between individual religious and Church property. When a particular religious holds a variety of functions and offices all the more his decisions relate to Church property. This applies mainly to religious superiors and stewards. Then, everything that a religious acquires or receives as: salary, donation, allowance or insurance, etc. is handed over to the institute, so at the same time becomes Church property. The decisions that he should or could take, and apply to assets held before the beginning of religious life, could potentially enrich the goods of the institute - only when his instructions concern waiving goods for the institute. Also it is applicable if his income from the property is donated to the order. Own religious law regulates matters of a relation between religious and material goods religious relations to material goods in detail.

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Tomashevski, Kirill L. "Labor Law of the Republic of Kazakhstan: in 3 vols. Vol. 1. General part: textbook." Gosudarstvo i pravo, no. 9 (2023): 208. http://dx.doi.org/10.31857/s102694520026737-1.

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The review presents an analysis of volume 1 of the three-volume textbook of the Kazakh researcher M.H. Khassenov “Labor law of the Republic of Kazakhstan”. This educational publication is innovative, deviates from the generally accepted canons of classical textbooks in that it contains very extensive additional information on dissertations on the General part of Labor Law defended in the Republic of Kazakhstan and in the Russian Federation, as well as examples from the judicial practice of the Republic of Kazakhstan on labor disputes, statistical and reference materials. The opinions of legal scholars from both Western Europe and the EAEU states are presented, attention is drawn to the existing problems in the labor legislation of the Republic of Kazakhstan.

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8

Ramos-Lisson, Domingo. "AA.VV., Les canons des conciles mérovingiens (VIe-VIIe) siècles, Introduction, traduction et notes par Jean Gaudemet et Brigitte Basdevant, Sources chrétiennes, nº 353-354, 2 vols., Éditions du Cerf, Paris 1989." Ius Canonicum 30, no. 60 (February 7, 2018): 702–3. http://dx.doi.org/10.15581/016.30.18434.

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9

Němec, Damián. "Modification of the Sanction of Dismissal of Members Living in Social Forms of Consecrated Life." Biuletyn Stowarzyszenia Kanonistów Polskich, February 26, 2024. http://dx.doi.org/10.32077/bskp.8480.

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The paper deals with the dismissal of members from religious institutes, secular institutes and societies of apostolic life (called “societies living in common without vows” in the 1917 Code of Canon Law) following its changes from the beginning of the 20th century to 2023 in the law of the Western Catholic Church and the Eastern Catholic Churches, with an emphasis on the legislation under the pontificate of Pope Francis. It deals with the changes in the legal nature of the dismissal procedure, the modifications of obligatory and optional dismissal, esp. in view of the decentralization of the procedure, and specially the modification of dismissal by the act itself (ipso facto), responding to the need to address the hitherto unsolvable situation of members who have left their community and avoid communicating with their superiors, also with analogy to the extraordinary method of dismissal from the clerical state in the case of clerics who have not exercised legitimately sacred ministry for at least five years and do not communicate with their superiors.

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10

Zainuddin, Muslim. "PELUANG DAN TANTANGAN SARJANA SYARIAH DALAM MENGGELUTI PROFESI ADVOKAT PASCA UNDANG-UNDANG NOMOR 18 TAHUN 2003." PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH 1, no. 1 (April 1, 2016). http://dx.doi.org/10.22373/petita.v1i1.82.

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Before the establishment of Act Number 18 of 2003 on the Advocate, the graduates from faculty of Sharia were treated unequal in law profession instead of law faculty’s students. The establishment of Act Number 18 of 2003 on the Advocate give chances for sharia faculty’s graduate to professionally become advocate. However this chance has not significantly been used by sharia’s graduates. The figure showed in 2007 that only seven of sharia’s graduates became advocate. The hesitation of choosing advocate has been caused by unwilling to do a vows profession, and also unable to hear public censure. It is also caused by curriculum earned in sharia faculty has not been integrated with other legal professions. Financially, advocate incomes has no certainty in term of sustainability. In society perspective being a civil servant are more promising rather than an advocate. Thus the sharia advocate association (APSI) has significant role to promoting and motivating sharia’s graduate to become advocate. Abstrak. Sebelum disahkannya Undang-Undang Nomor 18 Tahun 2003 tentang Advokat, lulusan fakultas syariah diperlakukan diskriminatif daripada lulusan fakultas hukum. Setelah pemberlakuan Undang-Undang Nomor 18 Tahun 2003 tentang Advokat memberi peluang alumni fakultas syariah untuk bergabung menjadi advokat. Peluang tersebut tidak dimanfaatkan dengan sebaik-baiknya, tapi masih disia-siakan oleh lulusan fakultas syariah. Pada tahun 2007 dari 1137 calon advokat hanya 7 orang yang berasal dari sarjana syariah. Keengganan memasuki dunia advokat dikarenakan tidak berani melaksanakan sumpah profesi advokat dan tidak sanggup menerima celaan dari masyarakat. Di samping itu kurikulum yang diajarkan di fakultas tidak terkoneksi dengan bantuan hukum lainnya. Secara finansial pendapatan advokat juga tidak menentu, ditambah lagi profesi sebagai pegawai negeri sipil lebih menjanjikan dalam opini masyarakat umumnya. Peran Asosiasi Pengacara Syariah Indonesia memiliki kontribusi besar dalam rangka menggalakkan lulusan fakultas syariah untuk memasuki profesi advokat serta memotivasi supaya tertarik bergabung ke dalam profesi ini. Kata Kunci: sarjana, syariah, advokat

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Dissertations / Theses on the topic "Vows (Canon law)"

1

Straub, Audrey. "Religious vows a comparison of the simple and solemn in the 1917 Code with the public perpetual vow in the 1983 Code /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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2

Price, Jennifer Ann. "Cruce signatus : the form and substance of the crusading vow, 1095-1216 /." Thesis, Connect to this title online; UW restricted, 2005. http://hdl.handle.net/1773/10394.

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Luiz, Gary Martin John. "An analysis of the constitutions of the Society of the Precious Blood, a society of apostolic life, in the light of canons 731-746 of the code of canon law." Theological Research Exchange Network (TREN) Access this title online, 1993. http://www.tren.com/search.cfm?p029-0279.

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4

Pisanello, George M. "The congregation of the Oratory of St. Philip Neri selected canonical issues /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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5

McInerny, Paul B. "The canonical requirement of common life for religious in the 1983 Code of canon law." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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6

Masson, Mary Diane. "Canonical parameters of the vow of obedience for religious." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Books on the topic "Vows (Canon law)"

1

Espinoza, Jorge Enrique Horta. Perseveranza e misericordia: Due risposte alla crisi di un religioso chierico : la dispensa dall'ordine sacro e dai voti perpetui. Roma: Pontificium athenaeum Antonianum, 2003.

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L' impedimento matrimoniale del voto perpetuo di castità (Can. 1088 CIC): Evoluzione storica e legislazione vigente. Roma: Pontificia università gregoriana, 2007.

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3

Echeberria, Juan José. Asunción de los consejos evangelicos en las asociaciones de fieles y movimientos eclesiales: Investigación teológico-canónica. Roma: Pontificia Università gregoriana, 1998.

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4

Echave, Aitor Jiménez. La profesión religiosa temporal: Visión histórico-jurídica. Roma: Pontificia Universitas Lateranensis, 1993.

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5

Sistach, Lluís Martínez. Las asociaciones de fieles. 3rd ed. Barcelona: Facultat de Teologia de Catalunya, 1994.

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6

Calabrese, Antonio. Istituti di vita consacrata e società di vita apostolica. 2nd ed. Città del Vaticano: Libreria editrice vaticana, 1997.

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7

Daniluk, Mirosław. Męskie zgromadzenia zakonne i stowarzyszenia życia apostolskiego na prawie papieskim. Kraków: Wydawnictwo Księży Sercanów DEHON, 2012.

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8

Kovač, Mirjam. L' orizzonte dell'obbedienza religiosa. Roma: Pontificia università gregoriana, 1996.

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9

Quand vous lirez ce mot: Roman. Saint-Laurent, Québec: Éditions P. Tisseyre, 2006.

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10

Religious poverty: From Vatican Council II to the 1994 Synod of Bishops. Roma: Pontificia università gregoriana, 1997.

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Book chapters on the topic "Vows (Canon law)"

1

"Pronouncements of the International Court of Justice on Customary International Law." In International Court of Justice, Digest of Judgments and Advisory Opinions, Canon and Case Law 1946 - 2012 (2 Vols.), 1767–813. Brill | Nijhoff, 2012. http://dx.doi.org/10.1163/9789004230637_005.

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"Preliminary Material." In International Court of Justice, Digest of Judgments and Advisory Opinions, Canon and Case Law 1946 - 2012 (2 Vols.), i—xviii. Brill | Nijhoff, 2012. http://dx.doi.org/10.1163/9789004230637_001.

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"Register of the Judgments and Advisory Opinions of the International Court of Justice in the Order of the Case Numbers of the Court’s General List." In International Court of Justice, Digest of Judgments and Advisory Opinions, Canon and Case Law 1946 - 2012 (2 Vols.), 1–22. Brill | Nijhoff, 2012. http://dx.doi.org/10.1163/9789004230637_002.

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"Register of the Judgments and Advisory Opinions of the International Court of Justice by Subject Matter." In International Court of Justice, Digest of Judgments and Advisory Opinions, Canon and Case Law 1946 - 2012 (2 Vols.), 23–46. Brill | Nijhoff, 2012. http://dx.doi.org/10.1163/9789004230637_003.

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"Digest of Judgments and Advisory Opinions of the International Court of Justice." In International Court of Justice, Digest of Judgments and Advisory Opinions, Canon and Case Law 1946 - 2012 (2 Vols.), 47–1766. Brill | Nijhoff, 2012. http://dx.doi.org/10.1163/9789004230637_004.

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"Index of Key Words and Terms." In International Court of Justice, Digest of Judgments and Advisory Opinions, Canon and Case Law 1946 - 2012 (2 Vols.), 1815–47. Brill | Nijhoff, 2012. http://dx.doi.org/10.1163/9789004230637_006.

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"Index of Resolutions of the General Assembly and the Security Council of the United Nations." In International Court of Justice, Digest of Judgments and Advisory Opinions, Canon and Case Law 1946 - 2012 (2 Vols.), 1848–50. Brill | Nijhoff, 2012. http://dx.doi.org/10.1163/9789004230637_007.

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"Index of International Multilateral Treaties and Conventions." In International Court of Justice, Digest of Judgments and Advisory Opinions, Canon and Case Law 1946 - 2012 (2 Vols.), 1851–57. Brill | Nijhoff, 2012. http://dx.doi.org/10.1163/9789004230637_008.

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Dukh, Oleh. "Uniate Convents of the Kyivan Metropolitanate in the Early Modern Period. Between the Byzantine-Ruthenian Identity and Latin Influences." In Studia monastica et mediaevalia: Opuscula Marco Derwich dedicata, 315–37. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381387989.17.

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Eastern models of monastic life spread to Ukrainian and Belarusian lands from Byzantium. Thefirst female Orthodox monasteries in Kyivan Rus appeared shortly after the adoption of Christianityby Prince Volodymyr the Great (988). Instead, the first women’s Uniate monasteries appearedin the Rzeczpospolita after 1596, when most of the hierarchs of the Kyiv Orthodox Metropolisconcluded a union with the Roman Church in Brest, founding the Uniate Church. The “cradle”of the Uniate monasticism is considered to be the Trinity Monastery in Vilnius. Its nuns were involvedin the foundation or reform of a number of monasteries in the Grand Duchy of Lithuania.Favorable circumstances for the Uniate Church and its monasticism came only at the end of theseventeenth – beginning of the eighteenth century. At this time, we record about 30 cells. The great territorial changes that occurred in the Uniate Church required the unification of theliturgical sphere. Also, the Church needed to more clearly define its identity in matters of doctrineand organization. These and other factors caused Metropolitan Leo Kiszka to convene a councilin Zamość in 1720. This council also paid attention to the problems of women’s monasteries. Itsdelegates raised the issues of observance of the vow, control of the bishop over the monasteries,novitiate and profession, dowry of candidates, election of the abbess, education of girls in themonastery, competence of monastic confessors. The decisions of this assembly on female monasticismtestify to the influence of both Eastern and Western traditions. Its fathers preserved the mainprinciples of monastic life inherent in the Christian East: the independence of monasteries, theirsubordination to the authority of the local bishop, and the election of the abbess by the community.However, Zamoyski resolutions also adopted some models approved by the Council of Trent, aswell as papal constitutions and Latin canon law (enclosure, magister novitius, etc.).During the eighteenth century, the Eastern tradition was preserved in the monasteries of theKyivan Uniate Metropolitanate. Some changes made by the Zamoysky Council were not intendedto depart from the Eastern tradition, but only to improve the functioning of the monasteries undernew conditions. Rather, these changes were adopted in the Grand Duchy of Lithuania, where nunnerieshad long been developing the Uniate tradition, which contained certain Latin borrowings.Instead, in the monasteries of Lviv and Przemyśl dioceses certain changes will be obvious only atthe end of the eighteenth century.

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