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Статті в журналах з теми "Liturgical law"

Автор: Grafiati

Опубліковано: 7 червня 2025

Оновлено: 2 серпня 2025

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1

Bleiziffer, William A. "Il culto dei servi di DIO vescovi martiri romeni: fra diritto canonico e liturgia." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (2021): 33–56. http://dx.doi.org/10.24193/theol.cath.2021.02.

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The Cult of God’s Servants Romanian Martyr Bishops: between Canon Law and Liturgy. On the last day of his apostolic trip to Romania (May 31 - June 2, 2019), the Holy Father Pope Francis in the exercise of his canonical powers beatified seven Romanian Greek Catholic bishops who died in odium fidei in communist prisons. By proclaiming the formula for recognizing the martyrdom of these bishops, they are officially recognized as martyrs of the Church of Christ, and as such, according to the canonical discipline in force, they can enjoy the celebration of a public cult of worship. Their feast finds

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2

Folonier, Roberto J. "The License of the Liturgical Form in Matrimonial Law." Incarnate Word 1, no. 4 (2008): 733–58. http://dx.doi.org/10.5840/tiw20081443.

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3

Doyle, Sean T. "Traditionis custodes : Ecclesiological Difficulties." Jurist: Studies in Church Law and Ministry 80, no. 1 (2024): 1–51. http://dx.doi.org/10.1353/jur.2024.a929951.

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abstract: The motu proprio Traditionis custodes reordered the law on celebrating the pre-conciliar Roman liturgical rites. This legislative change, seemingly intended to lead to a "single and identical prayer" or unique liturgical expression of the Roman Rite, relies on an ecclesiological justification concerning the unity and communion of the Church. Analyzing the motu proprio and its elaborations in light of a "three-tier" ecclesiological model rooted in the documents of the Second Vatican Council shows that the unity and communion of no Church in this model is tied to the existence of a uni

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4

Barnard, Marcel, Mirella Klomp, and Maarten Wisse. "Do This in Remembrance of Me Online? Irenic and Elenctic Normativity in Liturgical Studies." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 71–82. http://dx.doi.org/10.21827/yrls.36.71-82.

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The authors of this article, two liturgical scholars and a scholar in dogmatics, engaged in a public discussion of whether or not a Holy Communion should be celebrated online. Speaking about the case afterwards, they found that both the discourse of liturgical studies and of dogmatics introduced comparable normative elements. Barnard and Klomp in liturgical studies speak with Ronald Grimes of ‘ritual criticism’ and with Roy Rappaport of ‘The True Words’ as benchmarks that are established by religions in the infinite field of meanings of the rite. Wisse speaks on the basis of the originally Lut

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5

Condon, T. Mark. "Liturgy and Law: Liturgical Law in the System of Roman Catholic Law by John M. Huels." Jurist: Studies in Church Law and Ministry 70, no. 1 (2010): 256–57. http://dx.doi.org/10.1353/jur.2010.0000.

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6

Kaskiv, Oleg. "Liturgical books of the Kyivan Church - source of particular law." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 17 (May 30, 2022): 18–26. http://dx.doi.org/10.52761/2522-1558.2022.17.2.

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In this article had been investigated the liturgical books of the Kyiv Church. Among of these books, the most used were the gospels, apostles (lectionaries), psalteries, mines, triodes, timothy, octoichs, akapistniks, trebniks, missals, archieticons. In these books, and especially in their headings, there are various instructions for priestly ministries that relate to the sources of the law of the UGCC. Since the servants and supporters have the most canonical regulations and rules, this article analyzes the most utilized office missals and prayer-books of the Church of Kyiv.

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7

Kołodziej, Marcin. "Adaptations in the Polish Rites of the Sacrament of Marriage." Teologia i Człowiek 61, no. 1 (2023): 101–15. http://dx.doi.org/10.12775/ticz.2023.006.

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One of the issues raised by the Second Vatican Council was the need to revise the liturgical books that had been used until that time. The ritual of the sacrament of marriage was the first to undergo this process. The editio typica was prepared, and, following the promulgation of the Code of Canon Law in 1983, the Holy See published the second model edition of the ritual in question. The Polish version of the rites of the sacrament of marriage was developed on the basis of the Latin book, using historical sets of liturgical books from the nation. By virtue of the authority granted by the legis

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8

Potrzebowski, Grzegorz. "Arcybiskup Piotr Mańkowski (1866-1933) jako przedstawiciel Ruchu Liturgicznego w Polsce." Teologiczne Studia Siedleckie 21, no. 2024 (2024): 193–209. https://doi.org/10.5281/zenodo.14905654.

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<strong><em>Archibishop Piotr Mańkowski (1866-1933) as a representative of the Liturgical Movement in Poland.</em></strong> Bishop Piotr Mańkowski (1866-1933) was not a widely known hierarch of the Catholic Church. It was mainly due to a political-historical context of the times he lived in. However, the pastoral activity and writing of Bishop Piotr resulted in his becoming a permanent part of the history of the Liturgical Movement in Poland. Even though the works of Bishop Mańkowski are nowadays forgotten, in times of his activity he was an extraordinary example of remaining faithful to

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9

Bogdan, Mirosław. "The Role of the Altar and Tabernacle in the Catholic Church Interior in the Light of Post-conciliar Recommendations and Architectural Arrangement of the Church Interior." Kwartalnik Naukowy Fides et Ratio 48, no. 4 (2021): 250–77. http://dx.doi.org/10.34766/fetr.v48i4.940.

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The article defines the role of the altar and tabernacle in the contemporary architectural sacred interior treated as domus ecclesiae, designed to fulfill liturgical functions in accordance with the post-conciliar renewal of Vatican II. The article takes into account the problem of celebrating Holy Mass. by the celebrant with his back to the tabernacle located centrally behind the post-conciliar altar. With reference to the irreversibility of the liturgical renewal, apart from the ordinary form of the Roman rite, the existence of the extraordinary (Tridentine) form of this rite, also accepted

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10

Rodenbusch, Cornel-Peter. "Liturgical Framing of Trials in 10th to 11th Century Catalonia." Religions 13, no. 3 (2022): 227. http://dx.doi.org/10.3390/rel13030227.

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This paper focuses on the question of how place, time, ritual, and liturgy were interconnected before, during, and after trials in the tenth and eleventh centuries in what is today Catalonia. It does so by highlighting cases that show that Visigothic law heavily affected the way in which trials were organized, while simultaneously leaving enough space for the liturgy and the divine to impact legal customs. This article aims to showcase these dynamics, which combine space and time with liturgy in a well-articulated framework of legal procedure that formed part of how people experienced the law

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11

Reid, Alcuin. "From Rubrics to Ars Celebrandi—Liturgical Law in the 21st Century." Antiphon: A Journal for Liturgical Renewal 17, no. 2 (2013): 139–67. http://dx.doi.org/10.1353/atp.2013.0012.

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12

Thibodeau, Timothy M. "The Influence of Canon Law on Liturgical Exposition c. 1100-1300." Sacris Erudiri 37 (January 1997): 185–202. http://dx.doi.org/10.1484/j.se.2.303821.

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13

Neuheuser, Hanns Peter. "IV. Hildegard von Bingen als Lehrerin des Liturgierechts." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 101, no. 1 (2015): 150–76. http://dx.doi.org/10.7767/zrgka-2015-0107.

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Abstract Hildegardis Bingensis teaching liturgical law - Relations between documented visions and normative texts in the middle ages. Texts in the context of subjective experiences of visions on the one hand and norms looking for the highest levels of objectivity on the other hand seem to stand in insuperable opposition. Therefore it may be surprising that Hildegardis Bingensis in the eucharistic tract of her work Sci vias not only describes single elements of rites but also the duties of the priests concerning a correct execution of the rites including potential misunderstandings and abuses.

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14

Neuheuser, Hanns Peter. "I. Reflexion und Rezeption." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 111, no. 1 (2025): 1–39. https://doi.org/10.1515/zrgk-2025-0001.

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Summary In the period from the 10th to the 12th century the relation between liturgy and canon law is more and more characterized by the scholastic methodology. Cognitive and critical argumentation on the one side, and especially the knowledge of the biblical, patristic and medieval sources on the other side require to learn the juridical implications of liturgical acts. Insofar we can speak about a so-called liturgical (or a sacramental) law. The best clerical authors in this time became (academic) experts in the two fields to reflect both the theological and the juridical problems, and so th

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15

Boureau, Alain. "Conflicting Norms: Liturgical Procedure and the Separation of Divine Law from Human Law (England, Eleventh Century)." Medieval History Journal 3, no. 1 (2000): 17–40. http://dx.doi.org/10.1177/097194580000300102.

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16

Hill, Christopher. "What is the Personal Ordinariate? Canonical and Liturgical Observations." Ecclesiastical Law Journal 12, no. 2 (2010): 202–8. http://dx.doi.org/10.1017/s0956618x10000062.

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Questions have arisen as to the manner of the publication on 9 November 2009 of Anglicanorum coetibus, the Apostolic Constitution Providing for Personal Ordinariates for Anglicans Entering into Full Communion with the Catholic Church. What is clear is that the views of the Pontifical Council for Promoting Christian Unity, under Cardinal Walter Kasper, were given less weight than ought to be expected and that both the Archbishop of Canterbury and the Archbishop of Westminster were informed at only a late stage. More assuring for the long term, Cardinal Kasper has stated that this provision is n

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17

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

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

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18

Adygamov, R. K. "Islamic law in the legacy of Shihabetdin Marjani." Minbar. Islamic Studies 12, no. 2 (2019): 499–510. http://dx.doi.org/10.31162/2618-9569-2019-12-2-499-510.

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The article deals with various legal aspects as recorded in the works by Shihabetdin Marjani, an outstanding Tatar religious philosopher and an encyclopaedic writer. Surprisingly but the legacy of such an outstanding scholar has not yet received a detailed study. Traditionally he is being seen mainly as historian whereas his legacy comprises a significant number of works on Islamic law, its history, various liturgical problems, as well as fasting and interfaith marriages. The author of the article makes an effort to fill this gap He examined the main theological works by Marjani, analyzed his

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19

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

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

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20

Foley, Edward. "Liturgical Inculturation: Decolonization or Decolonialization? Examining Misa ng Bayang Pilipino." Asia Journal Theology 35, no. 1 (2021): 83–99. http://dx.doi.org/10.54424/ajt.v35i1.5.

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AbstractRoman Catholic eucharistic worship is steeped in Western traditions and law. Since Vatican II there has been permission for the inculturation of worship, including the Eucharist. This study will explore to what extent such inculturation is true decolonization while continuing to be a faux decolonialization. The thesis being tested here is that inculturation as a form of liturgical decolonization returns the “sacred land” or liturgical terrain—for example, language, architecture, vesture, music, and so forth—to various indigenous peoples, societies, and even countries. Such decolonizing

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21

Papp, Miklós. "A lelkiismeret fogalma az ortodox etikában." Sapientiana: a Sapientia Szerzetesi Hittudományi Főiskola folyóirata 14, no. 2 (2021): 35–56. http://dx.doi.org/10.52992/sap.2021.14.2.35.

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The idea of conscience is a key concept in both Western and Eastern theologies. Beyond fundamental similarities in content, the specific accents in Eastern Orthodox theology are also worth considering. Here, the phenomenon of conscience is never simply treated as an ethical, philosophical or psychological entity, but the patristic, liturgical and spiritual dimensions are also an essential part of the discussion, which is in this manner always theonomous. Instead of a law-centered approach, Orthodox theology is personalistic and liturgical: conscience is the sanctuary of an encounter with God.

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22

Ubiparipović, Srboljub. "Nomokanones as a Forgotten Source for Liturgics: A Case Study of the Nomokanon Manuscript GR 14 (17th c.) of the Grabovac Serbian Orthodox Monastery (Hungary)." Elpis 25 (2023): 107–11. http://dx.doi.org/10.15290/elpis.2023.25.11.

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In this paper we present and analyze some selected liturgical rubrics from the Mount Athos and two titles of the two last chapters of the very important manuscript Nomokanon GR 14 (17th c.) of the Serbian Orthodox Monastery Grabovac (Hungary). These rubrics and also titles of the two last chapters, which we have found in already-mentioned manuscript, were being formed by translation from Greek into Church Slavonic language of the Serbian redaction. Selected liturgical rubrics were being translated from the relevant parts of Athonite Typicon and Canon Law Tradition, and two titles of the two la

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23

Vogelzang, Anja. "Liturgical Celebration with People with a Severe Mental Disability." Journal of Religion, Disability & Health 5, no. 2-3 (2001): 141–46. http://dx.doi.org/10.1300/j095v05n02_11.

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24

Рева, Константин. "The Court Liturgical Order and the Church-Legal Regulation of the Liturgical Practice (The Synodal Period)." Церковный историк, no. 2(4) (June 15, 2020): 77–89. http://dx.doi.org/10.31802/ch.2020.4.2.004.

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Богослужение, как одна из основных сфер жизни Православной Церкви, регламентируется церковно-правовыми нормами. Основной свод церковно-правовых норм, регулирующих литургическую жизнь Церкви, содержится в корпусе богослужебных книг, которые издаются по благословению Высшей церковной власти Поместной Церкви. Развитие богослужебной практики в Русской Православной Церкви до возникновения старообрядческого раскола находило свое отражение в богослужебных книгах в контексте книжной справы. В Синодальный период истории Русской Церкви существенные изменения в богослужебные книги не вносились в связи с

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25

Brinda, Štefan. "A Canonical Analysis of Canon 273 of the 1983 Code of Canon Law." Teka Komisji Prawniczej PAN Oddział w Lublinie 14, no. 2 (2022): 63–78. http://dx.doi.org/10.32084/tekapr.2021.14.2-6.

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All clergy have the special canonical obligation to show reverence and obedience to their ordinary and the pope. They bind themselves to this promise freely and publicly during their diaconal or priestly ordination. The ecclesiastical legislator gave the liturgical ceremony a normative form in can. 273 of the 1983 Code of Canon Law. In this paper, the author presents the sources of the canon in question, presents a canonical analysis, places it into canonical context, and defines individual terms according to how the ecclesiastical legislator understood them.

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26

Galinsky, Judah D. "Law, Liturgy, and Intent: Isaac of Corbeil’s Liturgical Innovation in Thirteenth-Century France." Jewish Quarterly Review 114, no. 2 (2024): 235–61. http://dx.doi.org/10.1353/jqr.2024.a929054.

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Abstract: From the late twelfth century onward, the Church shows increasing concern for the religious welfare of all Christians. This development within Church policy is reflected in the educational reforms of the Fourth Lateran Council (1215) and in the flourishing of works written for the sake of “pastoral care.” This study presents one example of a Jewish scholar who wished to influence the religiosity of the entire community by enacting a liturgical innovation. Isaac of Corbeil advocated the daily recitation of an abbreviated list of commandments to create awareness of the religious comman

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27

Lourié, Basil. "An Archaic Jewish-Christian Liturgical Calendar in Abba Giyorgis of Sägla." Scrinium 12, no. 1 (2016): 73–83. http://dx.doi.org/10.1163/18177565-00121p07.

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Two difficult passages are analysed in the 26th homily of the book Mäṣḥafä Mǝśṭir by Abba Giyorgis of Sägla, which are dealing with transition from the Old Testament Jewish calendar to the Christian calendar with its veneration of Sunday. The Jewish calendar Abba Giyorgis kept in mind was similar to those of 1 Enoch or Jubilees. According to his understanding, the Christian Sunday was already implied in the Mosaic Law as the year of release, as he has demonstrated with calendrical caluculations.

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28

Parmley, Ingram, Rodney Realon, and Deborah Frye. "Liturgical practices with persons with severe and profound mental retardation." Journal of Religion, Disability & Health 2, no. 2 (1995): 57–65. http://dx.doi.org/10.1080/15228969509511307.

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29

Fuentes-Contreras, Édgar Hernán. "Liturgical thought and Latin American society." IBEROAMERICA, no. 4 (2023): 5–27. http://dx.doi.org/10.37656/s20768400-2023-4-01.

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30

Bakó, László. "Delicts against the sanctity of the Eucharist and the simulation of the liturgical action." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 66, no. 1 (2021): 42–55. http://dx.doi.org/10.24193/theol.cath.latina.2021.lxvi.1.03.

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The present article addresses two groups of delicts from the sixth book of the current Code of Canon Law (Sanctions in the Church), i.e. Delicts against the sanctity of the Eucharist and the simulation of the liturgical action. The content of this book is debated among theologians and canonists, raising a variety of questions: Does the Church have the right to coerce the faithful with penal sanctions? Should penal law exist in the Church, or do certain organizing measures suffice? Based on the first canon of the sixth book (can. 1311), this article shows that using sanctions is a native right

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31

Bilous, Oleg, Ruslan Deliatynskyi, and Olha (s Andreja) Maslii. "Chronicle of the scientific life of the Ivano-Frankivsk Academy Ivana Zolotoustoho in 2023-2024." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History / Editor-in-Chief R. A. Gorban. Issue 19. Part 2. Ivano-Frankivsk: IFA, 2024. 288 p. 2, no. 19 (2024): 265–80. http://dx.doi.org/10.52761/3041-1777.2024.19.2.23.

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In the difficult circumstances of modern life, due to the conditions of martial law in Ukraine, the staff of the Ivano-Frankivsk Academy of St. John Chrysostom continued to combine scientific and educational work, practical activities and liturgical life at the beginning of the 2023/2024 academic year, aimed at forming a young generation of theological specialists, primarily future priests and teachers of spiritual and moral disciplines, as well as nurturing the scientific and cultural heritage of the Ukrainian nation.

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32

Matczak, Bartłomiej. "Celebracja Eucharystii w przestrzeniach nowej ewangelizacji." Teologiczne Studia Siedleckie XIV (2017) 14, no. 2017 (2021): 92–103. https://doi.org/10.5281/zenodo.4724835.

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<strong>Celebration of the Eucharist in new evangelization spaces</strong> New evangelisation has recently become a great challenge in the life of the Church. This pheno-menon has led to the creation of new spaces and contexts in which the Gospel is now proclaimed. Among them are stadia, gymnasia, assembly halls, and other similar venues. In following this path, the place of the liturgy and its organization in such spaces  also needs to be discussed. Of course canon law allows celebration outside a place of worship, but at the same time  makes it clear that it is necessary to&nb

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33

Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 22, no. 1 (2019): 87–90. http://dx.doi.org/10.1017/s0956618x19001844.

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This year's General Synod, the second meeting of the triennium, was held for the first time in the Diocese of Derry and Raphoe. The venue was the Millennium Forum Theatre in the centre of the historic walled city of Derry/Londonderry and a civic reception was held at the Guildhall, hosted by the mayor of Derry City and Strabane District. The Synod considered Bills relating to Holy Communion by extension; liturgical provision for miscarriage, stillbirth and neonatal death; and diocesan boundaries.

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34

Krajnc, Slavko, and Borut Holcman. "Placebo Effect." Lex localis - Journal of Local Self-Government 12, no. 3 (2014): 715–30. http://dx.doi.org/10.4335/12.3.715-730(2014).

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In this discussion the authors present the issue of the law against the increasing globalisation and the issue of the theology in liturgy, where individual reformers wish for a return to the archaic forms of divine worship. The meaning of both presented cases is unifying, that is, directed to the national and liturgical communion. Both presented systems must lead to misuse and semblance – to a Placebo effect. When conscientiously considering cultural properties and its emanations, it may seem possible to avoid the danger of the Placebo effect.

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35

Webb-Mitchell, Brett. "A Review of “The Edge of God: New Liturgical Texts in Conversation”." Journal of Religion, Disability & Health 14, no. 4 (2010): 416–18. http://dx.doi.org/10.1080/15228967.2010.517452.

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Wałkówski, Andrzej, and Franciszek Wolnik. "Liber Ordinarius z Ołoboku znany także jako Horae diurnae, Officium parvum z Mogiły. Próba wyjaśnienia proweniencji kodeksu." Acta Universitatis Lodziensis. Folia Librorum, no. 17 (January 1, 2013): 9–47. https://doi.org/10.18778/0860-7435.17.01.

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The subject of research is the origin of law-liturgical code containing detailed provisions on the exercise of liturgy of the hours, mass and other celebrations in the liturgical year. Code was written down at the turn of the thirteenth and fourteenth centuries. This kind of book in the Middle Ages was defined as Liber ordinarius. However, if you study the scientific literature manuscript like this was determined as the Horae diurnae (Officium parvum). Also, literature and catalogs show that it comes from the library of the Cistercian monastery at Mogiła, where Czartoryski Library purchased it

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Михайлов, Игорь. "Comparative Analysis of a Liturgical Dismissal Performance as Directed by the Hand-Written Canon of the XVI Century and in the Contemporary Church Practice." Праксис, no. 3(12) (August 20, 2023): 40–91. http://dx.doi.org/10.31802/praxis.2023.12.3.002.

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Статья посвящена исследованию Отпустов по рекомендации современного Служебника и происхождение которых есть в рукописных источниках. Один из древнейших, это уникальный Церковный Устав конца ХVI в., экспонат Музея Московской духовной академии. Рассматриваемая глава этого Устава об Отпустах, глава 106. Целью данного исследования, разъяснение богослужебной статьи Служебника об Отпустах и ее терминов. Установить текстовое соответствие уставной главы Устава XVI века и «Указа» об Отпустах Служебника. Основной опорой является анализ 106 главы древнейшего Устава архиепископа Геннадия Новгородского. Др

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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 (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 me

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Gaspar, Karl. "Passion Play, Philippines, 1984." New Theatre Quarterly 2, no. 5 (1986): 12–15. http://dx.doi.org/10.1017/s0266464x0000186x.

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For the western observer, ‘liberation theology’ can appear an unexpected mixture of orthodox religious belief and revolutionary political thinking. When Karl Gaspar, a lay Catholic who had been working with the poor on the island of Mindanao, was detained in 1983 under a Philippine law permitting arbitrary political detention, the mixture took theatrical form, in the creation of a passion play with a Christ conceived as labour-organizer. Karl Gaspar, who was released in February 1985, describes how liturgical drama took shape in a prison camp, in an account which appears by courtesy of Other S

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Adon, Mathias Jebaru, and Alphonsus Tjatur Raharso. "Liturgi Sebagai Perayaan Umat Menurut KHK Kanon 837: Upaya Mewujudkan Partisipasi Umat Dalam Kehidupan Sosial-Politik." Al-Adyan: Jurnal Studi Lintas Agama 17, no. 1 (2022): 37–68. http://dx.doi.org/10.24042/al-adyan.v17i1.11119.

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The involvement of Catholics in socio-political life in Indonesia is getting dimmer. The appreciation of the people's faith tends to be focused on inward fellowship, not outward. Whereas the call to become Catholics in Indonesia demands the active involvement of all communities as a contribution to the wealth of the nation's pluralism. This is influenced by the liturgical life which does not touch the struggles of daily life. The liturgy seems to return to Old Testament worship which distances people from celebrations, and worship seems to be a special business for the clergy. The true liturgy

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Salachas, Dimitrios. "Il significato ecclesiologico e canonico della Divina Liturgia con la beatificazione dei 7 vescovi greco-cattolici martiri, presieduta dal Santo Padre Francesco a Blaj in Romania il 2 giugno 2019." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (2022): 213–33. http://dx.doi.org/10.24193/theol.cath.2022.11.

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"The study The ecclesiological and canonical significance of the Holy Beatification Liturgy of the 7 Greek Catholic Martyrs Bishops, presided by the Holy Father Francis in Blaj, Romania, on 2 June 2019, analyzes the multiple meanings of the historical event in Blaj, which reflects in the ecclesiological, canonical, liturgical and ecumenical areas. Starting from this event, the author reiterates the mission of the Eastern Catholic Churches in the world today, commencing with the adherence to the biblical truth of Petrin Primacy and concluding with the attitudes of forgiveness and collegiality i

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Žepič, Vid. "De feriis in Roman-Canonical Legal Tradition." Zbornik Pravnog fakulteta u Zagrebu 73, no. 6 (2024): 1125–55. http://dx.doi.org/10.3935/zpfz.73.6.04.

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Throughout history, the legal regulation of holidays has been the product of human needs for rest and entertainment, religious beliefs, and pragmatic economic imperatives dictating the optimal use of time to produce goods. The first part of the article examines the significance of the division between dies fasti and dies nefasti and explores the categorisation of holidays in the Roman pagan era and their legal implications. The author then looks at the origins of Sunday as a day of rest and considers Theodosius’ reform of the Roman calendar. This reform established the liturgical year in the e

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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 (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

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Caron, Marc. "The Changing Liturgical Role of the Deacon: From Vatican II to the Present and Beyond." Jurist: Studies in Church Law and Ministry 79, no. 1 (2023): 131–65. http://dx.doi.org/10.1353/jur.2023.a913449.

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ABSTRACT: The current liturgical role of the deacon was shaped by the provisions in Lumen gentium (1965) and Sacrum diaconatus ordinem (1967). The publication of the Catechism of the Catholic Church (1997) and of the 1983 Code of Canon Law, along with subsequent revisions to both and the papal magisterium of Popes John Paul II, Benedict XVI, and Francis, have further clarified the Church’s teaching on the nature of the diaconate within the one sacrament of holy orders. Thanks to these developments, the Church is now in a better position to judge whether all the duties assigned to deacons as an

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Kajackas, Algimantas Vincas. "Vatikano dokumentai, skirti meno ir istorijos paveldui saugoti." SOTER: Journal of Religious Science 1, no. 29 (1999): 17–23. http://dx.doi.org/10.7220/2335-8785.1(29).2.

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The Second Vatican Council declared the Cons titution on the Sacred Liturgy (Lat.: Sacrosanctum Consilium”) in 1963. It started the liturgical renewal of the Church. The Second Vatican Council farsaw that during the process of liturgical renewal, a reform of the interior of church buildings would be inevitable. In order to prevent the change of the heritage of religious art and history it promulgated sound and extensive articles regarding the building of new churches and the protection of heritage of art and history preserved in ancient churches (SC 44-46; 121-129). In 1971 “Congregatio pro Cl

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Law, Cyril J. "Actio Ecclesiae : The Participation of the Lay Christian Faithful in the Liturgy of the Hours (c. 1174 §2)." Jurist: Studies in Church Law and Ministry 79, no. 1 (2023): 167–209. http://dx.doi.org/10.1353/jur.2023.a913450.

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ABSTRACT: Canon 1174 §2 of the 1983 Latin code states that the Christian faithful are earnestly invited to participate in the celebration of the liturgy of the hours according to circumstances. This study addresses the following questions: How does this canon relate to liturgical law? What are the sources and history behind this short canon? What is expected of the faithful in the celebration of the liturgy of the hours as envisioned by the renewed rite following the Second Vatican Council? To be discussed are also ecclesiological reflections on the celebration of the liturgy of the hours and

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Clark, Christopher. "Confessional policy and the limits of state action: Frederick William III and the Prussian Church Union 1817–40." Historical Journal 39, no. 4 (1996): 985–1004. http://dx.doi.org/10.1017/s0018246x00024730.

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ABSTRACTThe merging of the Lutheran and Calvinist (Reformed) confessions to form the United Church of Prussia was one of the most controversial policies pursued by Frederick William III after 1815. By the late 1830s it had provoked a large and well-organised movement of opposition, particularly among those ‘Old Lutherans’ in Silesia and neighbouring provinces who refused to abandon their liturgical traditions. This article examines the government's attempts to complete the process of unification through measures designed to atomize and silence Lutheran protest. Neither Prussian law nor Prussia

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Salmond, Wendy. "Embroidery in the Circle of the Last Romanovs." Experiment 22, no. 1 (2016): 31–52. http://dx.doi.org/10.1163/2211730x-12341277.

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The goal of this article is to make a preliminary survey of the liturgical embroideries made or commissioned by the Empress Alexandra Fedorovna and her sister Grand Duchess Elizaveta Fedorovna. It suggests that the sisters’ needlework for sacred purposes was invested with a significance not seen in elite Russian society since the late seventeenth century. At a time when the arts of Orthodoxy were undergoing a state-sponsored renaissance, the wife and sister-in-law of the Nicholas ii were the last in a long line of royal women seeking to assert their piety and their power through traditional wo

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Melchert, Christopher. "Aḣmad Ibn Ḣanbal and the Qur'an". Journal of Qur'anic Studies 6, № 2 (2004): 22–34. http://dx.doi.org/10.3366/jqs.2004.6.2.22.

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Aḥmad ibn Ḥanbal (d. Baghdad, 241/855) was the central, defining figure of Sunnism in the earlier ninth century CE. He was a major collector and critic of ḥadīth, as well as stories of early renunciants, and his collected opinions would form the literary basis of the Ḥanbalī school of law. Men would assert as a badge of orthodoxy that their creed was Aḥmad's (e.g. Muzanī, Ṭabirī, Ashcarī). He famously resisted the Inquisition of Maↄmūn and his successors, refusing to acknowledge that the Qur'an was created. Aḥmad's ideas about the Qur'an are found in collections of his answers to questions (ma

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Wnuk, Radosław. "Stages in Canonical Provision of the Office of Pastor under the Current Polish Synodal Legislation." Roczniki Nauk Prawnych 28, no. 1 ENGLISH ONLINE VERSION (2019): 119–35. http://dx.doi.org/10.18290/rnp.2018.28.1-7en.

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According to Polish synodal legislation, similarly to the Code of Canon Law, the provision of the office of pastor consists of three stages: 1) designation of a person, 2) conferral of the title, and 3) taking possession of the office. In accordance with both universal and particular law, the provision may be free or dependent. The diocesan bishop confers the office freely (cc. 523–525). In the case of a dependent provision, however, another competent ecclesiastical authority nominates a candidate, and the diocesan bishop only confers the title to the office (c. 525; 682, §1). Acco

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