Relevant bibliographies by topics / Diocesan (Canon law)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

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

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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

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Mauer, Quintijn. "The Discretionary Authority of the Diocesan Bishop in the Penal Law of the CIC : A Legal Historical Perspective (1917–2021)." Jurist: Studies in Church Law and Ministry 80, no. 1 (2024): 227–61. http://dx.doi.org/10.1353/jur.2024.a929957.

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abstract: The discretionary authority granted to the diocesan bishop in the Church's penal law has undergone historical and legal development during the timeframe 1917–2021. This can be demonstrated through legal historical analyses of canon 2214 §2 of the 1917 CIC and its "replacements": canon 1341 of the 1983 CIC and canon 1341 of the new penal law of 2021. In these canons, the universal legislator grants the diocesan bishop discretionary authority in canonically irregular situations in his own particular church. In general, it can be said that the most substantial discretionary authority of the diocesan bishop can be found in the penal law of the 1983 CIC . In both theory and practice, this discretionary authority led to an impediment in the application of the Church's penal law. A similar impediment did not exist in the Church's penal law in the 1917 code. The alterations made in the reform of 2021 have, in theory, taken away most obstacles with regard to the functionality of the Church's penal law.
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Gręźlikowski, Janusz. "Dziekani w ustawodawstwie synodalnym diecezji włocławskiej." Prawo Kanoniczne 52, no. 1-2 (June 5, 2009): 255–319. http://dx.doi.org/10.21697/pk.2009.52.1-2.10.

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The introduce analysis the synodal resolution of the dioceses of Włocławek on space eight centuries on angle dean’s office, its authorization, duty and tasks in diocese, give conviction haw important is this office and necessary to realization religious mission of Church and his spiritual mission. From the beginning formation this office, through its evolution and actual obligatory norms of canon law, this office always write in mission of Church, joint action in realize and many methods activity community of the People of God. Moreover office of deans, definite authorizations and obligations always have on in view help of the diocesan bishop in performance pastoral service in particular Church. The deans as representative of presbytery the Włocławek Church, in light discussion rules of Włocławek synodal legislation, had belong and belong to nearest and most trustworthy collaborators of the diocesan bishop and have very important part in structure of this Church. The synodal legislation of Włocławek made and make with dean assistant of the diocesan bishop, mediator between the diocesan bishop and the diocesan curia, and priest and faithful deanery in specified matter. In the beginning dean introduced synodal legislation and orders of the diocesan bishop in life denary and individual parishes, was guardian of faith, customs and discipline. After the Council of Trent this office took bigger meaning and not limit to function control and inspect work priest in deanery, but also administrative in design assistance of the diocesan bishop in control of the diocese. After the Council of Vatican II to duty of the dean join pastoral duty in deanery. On the person dean and his service in big degree depend realization of mission of the Church. The synodal legislation of Włocławek made for detail designation function and assignment of deans servant designs inspection and administration-pastoral of the Włocławek Church. In they light office and service dean had and has take for this, that under leadership of the dean all priest in deanery commit in priesthood realize priest and pastoral vocation, realize duty result with leadership of parish, take cooperation, with fruit will be animation religious and pastoral life in the particular Church, and also will be realize – peaceably with rules of cannon law – service pastoral, sanctify and teaching of faithful.
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Kaleta, Ks Paweł. "The Bishop's Right to Parish Taxation." Studia Prawnicze KUL, no. 1 (July 1, 2021): 127–42. http://dx.doi.org/10.31743/sp.10791.

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The diocesan tax is a compulsory cash benefit imposed on the income of both a juridical person and a physical person. There are two types of tax in canon law: ordinary and extraordinary tax. Although the Pontifical Council for Legislative Texts issued the authentic interpretation of c. 1263 and ruled that tax may not be imposed on Mass offerings, some doubts might arise as to the legitimacy of the tax imposed on “other physical persons”. The conciliar Decree Christus Dominius states that priests are to contribute from their clerical income for the needs of the diocese “according to the bishop’s determination”. As such, tax may be imposed only in the event of grave necessity determined by the diocesan bishop following consultation with advisory bodies. Extraordinary exaction by its very nature should be understood as the voluntary offerings of clerics as their contribution for a specific diocesan purpose. The aim of the article is to draw attention to the legal requirements for imposing an extraordinary tax, the motives for establishing it, as well as possible tax exemptions. The analysis of the article is based on an exploration of the history of development of c. 1263; the concept of tax in canon law; extraordinary exaction; the subject of extraordinary exaction; the qualities of the extraordinary exaction; legal requirements of imposing extraordinary exaction; the question of income.
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Hałaburda, Marek. "Duchowieństwo dekanatu Wołkowysk w 1820 r." Textus et Studia, no. 1(29) (July 9, 2022): 199–224. http://dx.doi.org/10.15633/tes.08105.

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The purpose of this article is to collectively analyze the data on the group that was formed at the beginning of the 19th century by the clergy of the Vawkavysk deanery. The term “clergy of the deanery of Volkovysk” applies to all priests, diocesan and religious, working at parish and monastic churches located in the deanery. Essential information for the research was provided by the protocols of the general visitation for 1820. The visitation was carried out in October 1820 and January 1821. The authorities of the diocese delegated Fr. Franciszek Godlewski, canon of the Brest chapter. The dean of the deanery and the parish priest in Wołkowysk, the canon of the Brest collegiate church and the master of canon law, Fr. Tomasz Sturgulewski.
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Garrido, Rodrigo Grazinoli, and Alessandra Paula Baldner Rodrigues. "carta apostólica Mitis Iudex Dominus Iesus como legado de Francisco para o acesso à justiça canônica." Revista Eclesiástica Brasileira 83, no. 325 (August 15, 2023): 326–41. http://dx.doi.org/10.29386/reb.v83i325.4882.

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A Carta Apostólica Mitis Iudex Dominus Iesus (MIDI), de­cretada em 2015 pelo Papa Francisco, apesar de se direcionar às cau­sas de nulidade do matrimônio (Código de Direito Canônico, câns. 1671-1691), teria impulsionado mecanismos gerais de acesso à Justiça Canônica. Em busca de confirmar os efeitos do MIDI, refletiu-se so­bre as alterações processuais, a criação de Tribunais Diocesanos, bem como sobre a participação de leigos e o papel da pastoral familiar e judiciária. Para tanto, através de revisão narrativa da doutrina e legis­lação, foi realizada breve síntese sobre as causas e ritos processuais para a declaração da nulidade matrimonial. Além disso, por meio de le­vantamento de dados fornecidos pelo Tribunal Eclesiástico Diocesano de Petrópolis-RJ, buscou-se reconhecer empiricamente tais novidades. A partir da análise, foi possível reconhecer o impulso do MIDI para o acesso à Justiça Canônica, o que foi corroborado pela criação do órgão judiciário da Diocese de Petrópolis-RJ, respondendo à demanda por ações na sua jurisdição. Abstract: The Apostolic Letter Mitis Iudex Dominus Iesus (MIDI), decreed in 2015 by Pope Francis, despite addressing the causes of nullity of marriage (Code of Canon Law, cans. 1671-1691), ended up boosting general mechanisms for access to justice. Seeking to confirm the effects of MIDI, it was reflectioned on procedural changes, the creation of Diocesan Courts, as well as on the participation of lay people, and the role of family and judicial ministry. To this end, through a narrative review of doctrine and legislation, a summary was carried out on the causes and procedural rites for the declaration of matrimonial nullity. In addition, through data collection provided by the Diocesan Ecclesiastical Court of Petrópolis-RJ, we sought to empirically recognize such novelties. From the analysis, it was possible to acknowledge the impulse of MIDI for access to Canonical Justice, which was corroborated by the creation of the judiciary body of the Diocese of Petrópolis-RJ, responding to the demand for actions in its jurisdiction. Keywords: MIDI; Pope Francis; Nullity of Canonical Marriage; Diocesan Tribunal.
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Góralski, Wojciech. "Diocesan Synod Today. In What Shape?" Ecumeny and Law 7 (November 24, 2019): 7–27. http://dx.doi.org/10.31261/eal.2019.07.01.

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The Second Vatican Council shaped a new model for a diocesan synod, which was adopted, among others, in Poland, and is characterised by a departure from making the norms of particular law and the popularisation of the council teaching in particular Churches. On the other hand, after the promulgation of the new Code of Canon Law in 1983, the diocesan synods adjusted the diocesan law to the code norms. When this period of the reception of the code law to the diocesan legislation achieved its result, the final resolutions of the subsequent diocesan synods, which were usually extensive, do not meet — to a large extent — the requirements set by the documents of the Holy See: Instruction of the Congregation for Bishops and the Congregation for the Evangelisation of Nations of 1997 and the Directory of the Congregation for Bishops Apostolorum successores of 2004. The author calls for the use of these enunciations so that diocesan synods can be an effective tool for the renewal of a particular Church.
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Billings, Bradly S. "A Limited Episcopacy? Canon Law and the Ministry of the ‘Episcopal Assistant’ in the Anglican Communion." Ecclesiastical Law Journal 25, no. 3 (September 2023): 359–73. http://dx.doi.org/10.1017/s0956618x23000261.

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The theologian Paul Avis, in his handbook for those becoming bishops in the Anglican Communion, makes scarcely any reference throughout the course of the treatise to any distinction between a diocesan and a non-diocesan bishop. At one level this is refreshing, eschewing as it does any notion of a hierarchy within the order of bishops. However, on another level it is somewhat odd, for so much of the episcopal polity and praxis articulated throughout assumes the reader is ‘becoming’ a diocesan bishop, and is, consequently, at times irrelevant to those who are ‘becoming’ a bishop in an assisting role.
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Sitarz, Mirosław. "Synod diecezjalny w Kodeksie Prawa Kanonicznego z 1983 roku. Zarys problematyki." Biuletyn Stowarzyszenia Kanonistów Polskich 24, no. 27 (August 28, 2023): 91–106. http://dx.doi.org/10.32077/bskp.5934.

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The article discusses the problem of the diocesan synod in the Code of Canon Law of 1983 and the documents that were issued after the promulgation of the Code: Instruction De synodis dioecesanis agendis and Directory for the Pastoral Ministry of Bishops Apostolorum Successores. The Author begins with the definition and aims of the diocesan synod. The diocesan synod is a group of selected priests and other Christian faithful of a particular Church. The synod offers assistance to the diocesan bishop for the good of the entire diocesan community. The diocesan bishop convokes and presides over the diocesan synod. He also suspends and dissolves it. The diocesan bishop is a sole legislator at the diocesan synod. He is to communicate the texts of the synodal declarations and decrees to the metropolitan and to the conference of bishops. The diocesan bishop transmits a copy of the synodal documentation – through legate of the Roman Pontiff – to the Holy See. The Author pays attention to the fact that the diocesan synod possesses not only consultative competences but also representative and liturgical ones.
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Dyduch, Jan. "Synod diecezjalny - narzędziem odnowy Kościoła partykularnego." Prawo Kanoniczne 40, no. 3-4 (December 10, 1997): 23–36. http://dx.doi.org/10.21697/pk.1997.40.3-4.03.

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On March 19, 1997, an instruction entitled ‘De Synodis Dioecesanis Agendis‘ was issued jointly by the Congregation for Bishops and the Congregation for Evangelization of Peoples. This Instruction is based on the regulations of the Code of Canon Law published in 1983. In the light of the new Instruction, a Diocesan Synod is to be an instrument of renewal of religious life, pastoral ministry and of the particular Church Law. The entire community of Gods People should be envolved in the works of a Diocesan Synod: its priests, the religious and the laity. They should participate in its works on all stages - in praparations, deliberations and in fulfilment of the resolutions. A Diocesan Synod, understood like this, has the pastoral character and its legislative function is utilized for the pastoral ministry. While a Synod is in session, the Diocesan bishop is the only legislator; other participants -through their advisory voice - take part in preparing the synodal law.
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Han, Young Man. "Realization of Synodalitas at the Level of Canon Law: Focusing on the Diocese." Society of Theology and Thought 87 (December 31, 2022): 134–67. http://dx.doi.org/10.21731/ctat.2022.87.134.

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“It is precisely this path of synodality which God expects of the Church of the third millennium.” (Address of His Holiness Pope Francis Ceremony Commemorating the 50th Anniversary of the Institution of the Synod of Bishops, October 17, 2015) (https://www.vatican.va/content/francesco/it/speeches/2015/october/documents/papa-francesco_20151017_50-anniversario-sinodo.html)(September 26, 2022) This declaration was made by Pope Francis in his address to com-memorate the 50th anniversary of the institution of the Synod of Bishops in 2015. These words seem to point out the way the church should walk on its earthly pilgrimage. Synodalitas is the way of life and activity of the Church, which expresses the Church as the mystery of communion. The time and meeting of the Synod held at the diocesan level is mean-ingful in listening to and discerning the daily problems that people face and illuminating the way the church should take. At the canonical level, the spirit of ‘communion, participation, and mis-sion’ is concretely expressed through such organizations as diocesan synods, presbyteral councils, pastoral councils and financial councils, and financial councils, and parish pastoral councils and financial councils in the process of decision-making and implementation of certain issues. The canon law guaran-tees this spirit of synodalitas in the form of consultation and consent based on shared responsibility. First of all, consent binds the superior for whom consent is to be obtained by law. Insofar as it is obligatory to obtain consent, any juristic act is invalid if it is not followed. On the other hand, since counsel is not legally binding, the superior may not follow the counsel if necessary. However, if counsel is required, it must be sought for the validity of the act. Without seeking counsel, which is obligatory, the juridic act of a superior is invalid. The diocesan bishop does not respect the right of counsel and consent of qualified persons merely at the level of prudence. Rather, he must listen to the voice of ‘sense of the faith’ (sensus fidei) among the baptized faithful through counsel and consent according to the spirit of the synodalitas, which is the way of life and activity of the Church. In other words, the diocesan bishop must fulfill his responsibilities before the invisible God, who speaks in the form of counsel and consent to be obtained by the canonical bodies. Even though such counsels and consents sound like voice of people phenom-enally, they can be considered a form of patrimony which the Church has accumulated and inherited throughout the world. It is in this respect that the participation, expression and acceptance of all on the basis of common re-sponsibility never exempts the diocesan Bishop from the individual responsi-bility of the divine authority he has received from Christ the Lord. On the other hand, it is precisely for this reason that the faithful must accept and follow, in the spirit of obedience, the decisions of the diocesan Bishop on the proposals expressed in accordance with the spirit of synodalitas.
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Dissertations / Theses on the topic "Diocesan (Canon law)"

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Weisbeck, Fredrick Allan. "Canon 517 [par.] 2 and the diocesan guidelines of the Diocese of Prince George." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Trawick, Gregory G. "The use of consultative bodies in the drafting of diocesan policy in the Diocese of Owensboro." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Fraser, Christopher J. "Vicars forane instruments of diocesan communio /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Lindenfelser, Timothy M. "The diocesan bishop and the episcopal conference." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Staab, Jeffrey M. "The diocesan bishop and the lay apostolate." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Downey, Donald David. "The retirement of diocesan priests." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Beaudet, Christopher J. "The diocesan bishop's non-penal administrative discipline of pastors who harm ecclesiastical communion." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Pepeu, Luis Gonzaga S. "The diocesan bishop and major superiors mutual relations in the synod of bishops on consecrated life /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Mesure, Gerard. "Access to the diocesan archives." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Chester, Thomas P. "Select canonical issues in diocesan plans for parish restructuring." Theological Research Exchange Network (TREN) Access this title online, 1997. http://www.tren.com/search.cfm?p029-0407.

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Books on the topic "Diocesan (Canon law)"

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Marchetti, Gianluca. La curia come organo di partecipazione alla cura pastorale del vescovo diocesano. Roma: Editrice Pontificia Università Gregoriana, 2000.

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Witsch, Norbert. Synodalität auf Ebene der Diözese: Die Bestimmungen des universalkirchlichen Rechts der lateinischen Kirche. Paderborn: Schöningh, 2004.

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Amenta, Pietro. Partecipazione alla potestà legislativa del vescovo: Indagine teologico-giuridica su chiesa particolare e sinodo diocesano. Roma: Editrice pontificia università gregoriana, 1996.

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O'Toole, James M. Basic standards for diocesan archives: A guide for bishops, chancellors, and archivists. Chicago: Association of Catholic Diocesan Archives, 1991.

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Amenta, Piero. Partecipazione alla potestà legislativa del Vescovo: Indagine teologico-giuridica su chiesa particolare e sinodo diocesano. Roma: Editrice pontificia università gregoriana, 1996.

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Hansen, Fredrik. The unity and threefold expression of the 'potestas regiminis' of the diocesan bishop: Cann. 381 [Par.] 1 and 391. Roma: Editrice Pontificia Università Gregoriana, 2014.

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Cappellini, Ernesto. Il sinodo diocesano: Storia, normativa, esperienza. Cinisello Balsamo: San Paolo, 1994.

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Corbellini, Giorgio. Il sinodo diocesano nel nuovo Codex Iuris Canonici. Roma: Pontificia Università lateranense, 1986.

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Maduka, Uchenna Killian. Diocesan temporal goods and its administration in the light of the 1983 code of canon law: With particular reference to the Church in Igboland, Nigeria. Aachen: Shaker Verlag, 2008.

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Interpretandis, Catholic Church Pontificium Consilium de Legum Textibus. Instruction to be observed by diocesan and interdiocesan tribunals in hadling causes of the nullity of marriage =: Instructio servanda a tribunalibus dioecesanis et interdioecesanis in pertractandis causis nullitatis matrimonii. [Vatican City]: Libreria Editrice Vaticana, 2005.

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

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Bursell, Rupert D. H. "Ordination and Consecration." In Liturgy, Order and the Law, 230–36. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198262503.003.0010.

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Abstract Ordination to the office of priest or deacon must take place on the Sunday immediately after the Ember Weeks; alternatively, it must take place on St Peter’s Day, Michaelmas Day or St Thomas’s Day, or upon a day within the week immediately following those days, or upon such other days, being a Sun day, a Holy Day or one of the Ember Days, as the diocesan bishop on urgent occasion shall appoint The ordination must be in the cathedral church of the diocese or in another church or chapel at the discretion of the bishop Any form of Holy Communion which is authorised by Canon B l may be used.
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Bursell, Rupert D. H. "Authorised Services." In Liturgy, Order and the Law, 1–30. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198262503.003.0001.

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Abstract Forms of service are now primarily governed by the Church of England (Worship and Doctrine) Measure 1974, and Canons made thereunder. Only the Book of Common Prayer and other forms of service authorised under Canon B 1 may lawfully be used. Forms of service may in particular circumstances be authorised by the General Synod, Convocations, archbishops. diocesan bishops and ministers having the cure of souls. The rigorist interpretation of the rubrics no longer applies and, unless it is itself a statement of doctrine or indicative of Church order, a rubric is now to be treated as a mere directive.
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"Orthodox Posts in the Life of the Russian Province." In Examining the Relationship Between the Russian Orthodox Church and Secular Authorities in the 19th and 20th Centuries, 225–50. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-4915-8.ch015.

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In the 19th century, the financial position of the parish clergy in the countryside was not much higher than that of wealthy peasants, and in the city, it was comparable to the position of the lower part of the bureaucracy and the bulk of the townspeople (with the exception of the clergy of cathedrals and, of course, the court clergy). At this time, the practice (not formally legalized by any civil code or church canon) of the actual inheritance of church parishes was established, when the diocesan bishop, when the parish priest retired, secured, at the request of the latter, a place for his son or son-in-law.
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Gingerich, Owen. "1. Copernicus, the young scholar." In Copernicus: A Very Short Introduction, 3–9. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780199330966.003.0002.

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Nicolaus Copernicus was born in Torun, Poland, on February 19, 1473. When his father died in 1483, his maternal uncle, Lucas Watzenrode (who became bishop of Varmia in 1489), took over responsibility for him and his older brother. ‘Copernicus, the young scholar’ outlines Copernicus’ studies, which began at the Jagiellonian University in Cracow from 1491 to 1495 and included an astronomy course and introductions to Sacrobosco’s De sphaera, the Alfonsine Tables, and Euclid’s Geometry. In 1496, Copernicus was enrolled at Bologna University to study civil and canon law, and in 1497 he became one of the sixteen canons at Frauenburg in his uncle’s diocese. He went on to study medicine at Padua University in 1501.
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Ferme, Brian. "The Decree on the Bishops’ Pastoral Office in the Church, Christus Dominus." In Vatican II, 187–204. Oxford University PressNew York, NY, 2008. http://dx.doi.org/10.1093/oso/9780195332681.003.0010.

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Abstract Christus Dominus was approved on October 28, 1965, by a vote of 2,139 placet, 2 non placet, and 1 invalid vote and was approved immediately by Paul VI. The decree was the result of the integration of two schema: De cura animarum and De episcoporum munere pastorali and reflected the work of the commission De episcopis. Unlike the other documents of Vatican II, Christus Dominus 44 concludes with a specific reference to the proposed revision of the Code of Canon Law: ‘‘This most sacred synod prescribes that in the revision of the Code of Canon Law suitable laws be drawn up in keeping with the principles stated in this decree.’’ This general directive underscores not only the particularly practical nature of Christus Dominus but also its essential link with the revision of the Church’s canon law. On January 25, 1959, John XXIII, after a solemn celebration in the Patriarchal Basilica of Saint Paul outside the walls, announced his intention of holding a synod for the diocese of Rome, of celebrating an ecumenical council, and of revising the (1917) Code of Canon Law. It is thus not without some historical relevance that the present Code of Canon Law was promulgated on January 25, 1983. In the apostolic constitution Sacrae disciplinae leges, with which John Paul II promulgated the code, the pontiff stated that ‘‘In so doing, my thoughts go back to the same day of the year 1959 when my predecessor of happy memory, John XXIII, announced for the first time his decision to reform the existing corpus of canonical legislation which had been promulgated on the feast of Pentecost in the year 1917.’’
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Urban, Jacek. "Bishop Karol Wojtyła in the Kraków cathedral chapter (1958–1963)." In Ziemia Częstochowska. T. 47, 147–68. Wydawnictwo Naukowe Uniwersytetu Humanistyczno-Przyrodniczego im. Jana Długosza w Częstochowie, 2021. http://dx.doi.org/10.16926/zc.2021.47.05.

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Karol Wojtyła as a canon of Kraków from the introduction of Bishop K. Wojtyła to the Chapter in 1958 until the announcement of his nomination as Archbishop Metropolitan of Kraków. The basic source of information about this period of his life is the chapter records in the Archives of the Metropolitan Chapter in Kraków – Acta actorum Capituli from the years 1958–1963. The subject seems to be important both because of the little-known stage of the life of the future Pope John Paul II and because it was probably the last stage of the splendor of the Cracow Chapter, which at that time still had the authority to elect the Vicar of the Chapter, as well as to co-manage the diocese in a certain sense. Bishop K. Wojtyła's unquestionable merit for the Cracow Chapter was its new organization, its growth from 9 to 12 members, as well as securing the continuity of the election of two academic canons from among the professors of the Pontifical Faculty of Theology in Cracow. It was also an important time for the renewal of the cult of St Stanislaus and St Jadwiga the Queen. It was also an important time for taking a more serious interest in the needs of the chapter archives and thinking about the cathedral museum at Wawel. During the five years in question (1958-1963) Bishop K. Wojtyla visited Wawel Cathedral nearly a hundred times to preside at liturgies and to preach. Together with the chapter, Bishop Wojtyla discussed matters important to the chapter and the cathedral, as well as to the Archdiocese. He placed his trust in the chapter, which was reciprocated. After the Second Vatican Council, and especially after the introduction of the Code of Canon Law in 1984, the importance of the chapters was reduced almost exclusively to liturgical and representative functions. In this difficult time for chapters in general, and for the Cracow Chapter in particular, it remained an honorable memory that one of its canons was the future Pope John Paul II.
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7

Skeeters, Martha C. "The New Diocese and its Clerical Elite." In Community and Clergy Bristol and the Reformation C.1530ˉC.1570, 122–48. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198201816.003.0007.

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Abstract The establishment of the diocese of Bristol in 1542 signalled the creation of a new clerical elite in the city. Unlike their medieval counterparts, however, the cathedral clergy were not an integral part of a diverse clerical community nor did they enjoy independence from the lay elite. Their roles as clerical tax collectors and ecclesiastical judges separated them from the parochial clergy whose lives they regulated, while their superior educational qualifications and multiple preferments gave them more in common with the lay elite than with the lesser clergy, whose qualifications were declining. They were nevertheless subordinate to the lay elite, largely because of institutional realities. The new diocese, which could not have been erected without local lay support, was poorly endowed and its existence continuously threatened. Its clergy were extremely vulnerable to local lay influence except during the reign of Mary when new personnel relied on the Crown. Although canons were required by the cathedral statutes to preach and to maintain a grammar school, lay-controlled institutions lessened the cathedral clergy’s influence in these areas.
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8

Cross, Richard. "Duns Scotus, Philosophy, And Theology." In Duns Scotus, 3–13. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195125528.003.0001.

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Abstract Duns Scotus is, along with Thomas Aquinas, perhaps the greatest of the medieval theologians and certainly the one who inspired the most interest in the centuries after his death. But we know nothing of his life other than a few bare facts. Scotus was a Franciscan friar and, thus, a member of one of the two most intellectually active orders of the time (the other, of course, being the Dominicans). One of the few definite dates we have for Scotus’s life is his ordination: 17 March 1291, at St. Andrew’s Priory, Northampton, which like Oxford was in the diocese of Lincoln. But this date allows us to hazard reasonably secure estimates for other dates, too. The minimum canonical age for ordination was twenty-five, so Scotus must have been born before 17 March 1266. And we know that the bishop of Lincoln conducted an ordination on 23 December 1290, at Wycombe. Assuming that Scotus would have been ordained at the earliest opportunity allowed by canon law, he must have not yet turned twenty-five by the time of the December ordination. This places his birth late in 1265 or early in 1266. We learn from John Major’sHistory of Greater Britain that Duns, just north of the border into Scotland, was the place of his birth.
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9

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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10

Lemaitre, Jean-Loup. "Le livre du chapitre perdu du prieuré de l’Artige." In Studia monastica et mediaevalia: Opuscula Marco Derwich dedicata, 133–52. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381387989.07.

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The book of the office of the chapter was in use in most medieval canonical and monastic communities, and it finds its accomplished model in the second half of the ninth century, with that of the Parisian abbey of Saint-Germain-des-Prés, whose centerpiece is Usuard's martyrology, if not the autograph then at least a copy revised by the author, as shown by dom Jacques Dubois, BnF, ms. lat. 13745, f. 1–2, Letter from Usuard to Charles the Bald; f. 3–89, Historical Martyrology; f. 90–156, Rule of St Benedict; f. 157–183, Necrology of Saint-Germain-des-Prés. To these texts was sometimes added later a homiletic capitulary (lectionary of the prime) and the necrology could be inserted in the margins of the martyrology, or even in a space reserved for this purpose after each laterculus, both texts being built on a Roman calendar. What was the situation in Limousin, in the diocese of Limoges, rich in monastic and canonical communities, with one of the main abbeys of the kingdom, Saint-Martial? There is nothing left in the local archives and libraries, and five manuscripts are kept in Paris at the BnF: three from Saint-Martial, which entered there in 1730 with what remained of the abbey library, one from the abbey of Solignac, and another from the Friars Minor of Saint-Junien, manuscripts from the twelfth and thirteenth centuries. However, the papers of a learned priest from Limoges, Abbot Martial Legros (1744–1811), kept in the departmental archives of the Haute-Vienne in Limoges, in the collection of the former seminary, contain important extracts from a lost chapter book, that of the priory of l’Artige, founded around 1160 by two Venetian noblemen, Marc and Sebastian, and entrusted to the regular canons. At the end of the Ancien Régime, the manuscript was in the hands of a collector, Martial de Lépine, who passed it on to Abbé Legros. It has been lost since then. Written around 1226, it included a martyrology of Usuard with necrology in the margin of the eulogies and, in a second codicological part, the statutes of the priory for the years 1292 to 1401. It is the eulogies preserved by Legros, above all from the local auctaria to the Usuard’s text, witness to the Limousin sanctuary, that are published in this contribution.
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Conference papers on the topic "Diocesan (Canon law)"

1

Pétiová, Veronika. "Riešeniu problému nedostatku farárov v platnom kánonickom práve správou farností in solidum." In Naděje právní vědy 2022. University of West Bohemia, Czech Republic, 2023. http://dx.doi.org/10.24132/zcu.nadeje.2022.480-486.

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The Church is increasingly facing the problem of a shortage of priests, and there is the expectation that this problem will grow in the future. In some countries many parishes are already without a priest and this situation needs to be addressed. The current Code of Canon Law offers the possibility of parish administration in a so-called solidarity way. In this paper we would like to analyse the institute of parish administration in solidum, which is found only in the current Code of Canon Law, whereas the previous legislation did not recognise this institute. At the same time, we want to gain insight from the experience of some countries that use this model of parish pastoral care, in contrast to the Slovak dioceses, which only take an exceptional approach to it. It is anticipated that in a couple of decades, due to the need for a shortage of priests, there will be a growing need to address the staffing of parishes in this way as well.
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