Relevant bibliographies by topics / Diocesan Synod

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Academic literature on the topic 'Diocesan Synod'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Diocesan Synod"

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Jaszcz, Adam Mariusz. "HISTORIC-LEGAL DOCTRINE ON THE DIOCESAN SYNOD AND LEGISLATION IN FORCE. ACTIVITY OF THE POLISH DIOCESES." Review of European and Comparative Law 2627, no. 34 (December 31, 2016): 169–93. http://dx.doi.org/10.31743/recl.4988.

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In the first centuries of Christianity a meeting of small communities was considered as the way of resolving conflicts, making important decisions, and seeking God’s will for the community. With the increasing number of believers followed necessary decentralization of ecclesiastical structures so that dioceses could decide on administrative and organizational matters. Clergy assemblies have served these issues and we can consider them today as prefiguration of diocesan synods. Most authors believe that the first diocesan synod assembly took place in France in Auxerre in A.D 578. Over the centuries, the institution of diocesan synod experienced both the flourish moments, as well as the crises. For its definitive fixation in the canonical doctrine should be considered the treaty of Pope Benedict XIV De Synodo Dioecesana published in 1748. The value of the diocesan synod as a legal institution has been confirmed by the Second Vatican Council, which in the Decree Christus Dominus has expressed the wish of synodal fathers that the institution will take on a new life and serve the Church in modern times. The current legislation concerning the diocesan synod is contained in the Code of Canon Law (c. 460-468), as well as in the Instruction of the diocesan synods issued in 1997 by two Vatican congregations. In Poland since the promulgation of the Code in 1983, until the year 2012 31 diocesan synods were held. Some of them took place in the days of communism, the other in a free Poland, which also had an impact on their course. In addition to many historical, ecclesial and pastoral circumstances particularly important was the influence of St. John Paul II,who personally participated in the opening or closing of some diocesan synods.
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Borucki, Janusz. "Synod diecezji kujawskiej i pomorskiej z 1586 roku." Prawo Kanoniczne 46, no. 3-4 (December 20, 2003): 227–45. http://dx.doi.org/10.21697/pk.2003.46.3-4.08.

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Activities of Bishop Hieronim Rozrażewski has occurred in the time of initiation and realization of the Tridentine Council resolutions. In the time of his administration in the diocese of Włocławek (named at that time Kujawy and Pomeranian) he had carried on seven synods. Three of them (in 1586,1589 and 1590) were diocesan synods. The rest (in 1585,1589,1590 and 1598) included pomeranian archdeacon’s district only. The most important of them is diocesa synod carried of 1586. The content of the synodal statutes of Bishop Rozrażewski was constituted of numerous legal regulations and pastoral instructions. Its problems contained wide range of matters pertaining various fields of ecclesiastical life. More rigorous analysis of the content of the statutes entitles to differentiation of several thematic groups: defence of the catholic faith, administration and reception of the sacra-ments, other forms of God’s worship, times and holy places, benefices and the duties of the incumbents, the diocesan offices, the discipline of the clergy, monastic life, ecclesiastical seminary, church’s property. Bishop Hieronim Rozrażewski’s synod carried of 1586 constituted very important stage in the process of realization of the tridentine reforms in the Kujawy and Pomeranian diocese initiated by Bishop Stanisław Karnkowski.
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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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Withycombe, Robert S. M. "Imperial Nexus and National Anglican Identity: The Australian 1911–12 Legal Nexus Opinions Revisited." Journal of Anglican Studies 2, no. 1 (June 2004): 62–80. http://dx.doi.org/10.1177/174035530400200107.

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ABSTRACTThe legal Opinion of eminent English Counsel on the legal nexus of the Australian Anglican colonial dioceses to their Mother Church in England was delivered on 20 June 1911. It provoked a decade of debate in diocesan, provincial and national synods that revealed how leading Australian Anglicans identified themselves before and after World War One. Great diversity appears among the responses of bishops, clergy and laity. Both enthusiasm for change and wariness of it were confined to no one region or diocese. Lay understandings and participation in these debates, along with churchmanship anxieties and long traditions of colonial diocesan independence, were among important factors that governed the Australian Anglicans' long march towards constitutional autonomy in 1962. Lambeth archives, printed Synod Reports, Australian secular and religious press reports are quarried to reconstruct these images of a diverse and uncertain pre-1921 Australian Anglican identity.
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Kroczek, Piotr. "Diocesan Synod from the Catholic and Lutheran Perspectives." Ecumeny and Law 8 (December 29, 2020): 7–18. http://dx.doi.org/10.31261/eal.2020.08.01.

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The aim of the article is to verify the hypothesis that the institutions of diocesan synod in the perspective of the Roman Catholic Church and that of the Evangelical Church of the Augsburg Confession in the Republic of Poland are very similar. The method to achieve the aim is the comparable analysis of the legal provisions of the fundamental laws of the Churches which refer to diocesan synod. The general conclusion is that the institutions of diocesan synod seen in the two perspectives are completely incompatible. They are different institutions.
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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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Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 22, no. 1 (December 31, 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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Szymański, Andrzej. "The Church’s Temporal Goods in the Work and the Final Document Drafted by the First Synod of the Diocese of Opole." Roczniki Nauk Prawnych 28, no. 1 ENGLISH ONLINE VERSION (October 25, 2019): 101–17. http://dx.doi.org/10.18290/rnp.2018.28.1-6en.

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In the article, a reflection is made on the legal regulations developed by the First Synod of the Diocese of Opole, concerning the management of temporal goods of the Diocese. The study presents the content of 17 statutes and 5 annexes (as well as considering earlier studies produced by one of the synodal working commissions, intended to be discussed by the parish synodal groups), and reflects on the completeness of the legal treatment of this vital yet complex area of ecclesiastical life. The solutions adopted by the Synod should be considered incomplete, but the synodal legislator, that is the diocesan bishop, has the right to enact such particular norms as he deems appropriate and necessary.
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Slack, Stephen. "The General Synod of the Church of England." Ecclesiastical Law Journal 8, no. 36 (January 2005): 84–86. http://dx.doi.org/10.1017/s0956618x00006049.

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The July group of sessions saw final approval being given to a group of items, including an Amending Canon, giving effect to the more contentious aspects of the Bridge Review of Synodical Government. In addition to making a number of technical changes to the Church Representation Rules relating to PCCs and deanery synods, the legislation will also alter the size and composition of the General Synod itself: among other changes, overall numbers will fall by 104 to 467 and the archdeacons' special constituency will be removed (their route to membership of the Synod being restricted to the diocesan clergy elections). There will also be reductions in the size of the special constituencies for deans and suffragan bishops.
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Davey, Michael, and Kate Turner. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 19, no. 01 (December 20, 2016): 78–80. http://dx.doi.org/10.1017/s0956618x16001563.

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This year's General Synod, the second meeting of the triennium, was held in Dún Laoghaire, to the south of Dublin. It was a hotel conference venue, albeit one new to the Synod meeting. The Synod passed Bills relating to the areas of episcopal election and part-time ministry, as well as the ongoing areas of charity legislation and pensions. A Bill relating to diocesan boundaries was withdrawn.
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Dissertations / Theses on the topic "Diocesan Synod"

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DeNinno, Louis L. "The diocesan synod universal norms and implementation in the Diocese of Pittsburgh /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Tolles, Sally J. "The diocesan synod some areas of potential particular legislation /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Smith, Gregory N. "The diocesan synod an instrument of communion and mission in the particular church /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Ross, David M. "The diocesan synod a comparative analysis of the 1917 and 1983 Codes of canon law /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Paul, Ross G., and n/a. "Consensus, decision-making and the Anglican Church : a case study of decision-making in the Anglican Diocese of Canberra and Goulburn." University of Canberra. Administrative Studies, 1988. http://erl.canberra.edu.au./public/adt-AUC20061031.150036.

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decisionmaking in a free-associative, or non-imperative, organisation, focusing on the Anglican Diocese of Canberra and Goulburn as a case study. Because people choose to participate in the Anglican Church as a religious community, it is postulated that they may perceive its decision-making as being characterised by consensus. Through an analysis of the organisational elements and the participants involved in the decision-making process, their inter-relationships are examined. By survey the biographical nature of synod participants is specified and elites identified. Finally, by case-decision analysis the process of decision-making is explored, and the presence and use of consensus examined. The study draws upon those members attending the 1988 session of the Diocesan Synod of the Diocese of Canberra and Goulburn as the population to be surveyed. Members of synod are also members of the various decision-making groups in the diocese. Two recently implemented decisions are used as case studies in order to examine the process of decision-making in the diocese. Results of the Synod survey are detailed at Chapter 4, and the analysis of the case decisions is at Chapter 5. The study found that there was an indication of an elite in the decision-making structure and that a strong administrative agenda was promoted by that group. The study concludes by suggesting that there are similarities in function between public, commercial and free-associative bodies of comparative size in regard to elites, professionalism and the lack of consensus in the decision-making process. The study also concludes that the nature of elites may be similar to that portrayed by the community studies school where the organisation is sufficiently like a community in the nature of its interpersonal relationships. The researcher suggests that the study provided illumination about church management procedures and a framework applicable to the study of other organisations.
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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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James, David L. "The consultation process involved in a diocesan synod as a means for the faithful to make known their spiritual needs to their pastors and to express their opinions on issues affecting the good of the Church." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0716.

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Ross, David M. "Diocesan synods: The application of the law in three dioceses in the United States of America." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7773.

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Paul, John. "The diocesan pastoral council." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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McGreevy, Patricia. "The involvement of diocesan consultative structures in pastoral planning." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Books on the topic "Diocesan Synod"

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Galea-Curmi, Joseph. The diocesan synod as a pastoral event: A study of the post-conciliar understanding of the diocesan synod. Roma: Pontificia Università Lateranense, 2005.

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Galea-Curmi, Joseph. The diocesan synod as a pastoral event: A study of the post-conciliar understanding of the diocesan synod. Roma: Pontificia Università Lateranense, 2005.

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Law, Bernard F. Pastoral letter on the archdiocesan synod. Boston, Mass: Daughters of St. Paul, 1986.

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Synod, Catholic Church Archdiocese of Los Angeles (Calif ). Diocesan. Gathered and sent: Documents of the Synod of the Archdiocesse of Los Angeles 2003 Synod. Chicago, Ill: Liturgy Training Pub., 2003.

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Lahio, Myanmar) Diocesan synod of Lashio (1st 1992. The first diocesan synod of Lashio, Myanmar, 10-15, August, 1992. Lashio, Myanmar: Catholic Church Lashio, 1992.

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Catholic Church. Diocese of La Crosse (Wis.). Synod. The Bishop with his people: Fourth Synod of the Diocese of La Crosse : celebrated April 28-May 1, 1986, Holy Cross Diocesan Center, La Crosse. [La Crosse, Wis.?]: J.J. Paul, 1987.

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Catholic Church. Diocese of Corpus Christi (Tex.). Synod (2nd. Synod 88: Becoming one body : the second Synod of the Diocese of Corpus Christi, celebrated April 13-15, 1988. Corpus Christi, Tex. (P.O. Box 2620, Corpus Christi 78403-2620): Catholic Diocese of Corpus Christi, 1989.

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Church of England in Canada. Diocese of Montreal. Synod. Constitution, rules of order, by-laws, rules and canons of the Synod of the Diocese of Montreal. [Montreal?: s.n.], 1986.

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Synod, Church of England in Canada Diocese of Montreal. Constitution, rules of order, by-laws, rules and canons of the Synod of the Diocese of Montreal. [Montreal?: s.n.], 1986.

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Courtney), Church of England in Canada Diocese of Nova Scotia Bishop (1893-1904 :. Address of the Rt. Rev. Frederick Courtney, D.D., D.C.L., Lord Bishop of Nova Scotia, at the opening of the twenty-third session of the Diocesan Synod of Nova Scotia, 1894. [Halifax, N.S.?: s.n.], 1992.

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Book chapters on the topic "Diocesan Synod"

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Walker, Brian M. "Southern Protestant Voices during the Irish War of Independence and Civil War: Reports from Church of Ireland Synods." In Southern Irish Loyalism, 1912-1949, 69–94. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789621846.003.0004.

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This chapter records the experiences of southern members of the Church of Ireland, the largest protestant denomination, during the period of the Irish revolution, 1919–23. The main source is one that has been rarely used in the past. It involves the speeches of Church of Ireland bishops at annual local and national diocesan synods during these tumultuous years. As both leaders and observers of their dioceses, the bishops' comments reflected many of the concerns and anxieties of their community. They recorded the violence which forced many members of the church to leave Ireland at this time. They also spoke of efforts to maintain good relations between denominations.
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"Bishops, Synods, and Diocesan Clergy." In Religious Education in Thirteenth-Century England, 27–56. BRILL, 2015. http://dx.doi.org/10.1163/9789004294455_003.

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Burns, Arthur. "Synods and Conferences: The Revival of Diocesan Assemblies." In The Diocesan Revival in the Church of England c.1800–1870, 216–59. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780198207849.003.0009.

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Blanchard, Shaun. "Radical Reform in Tuscany." In The Synod of Pistoia and Vatican II, 83–109. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190947798.003.0004.

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This chapter examines the early life, education, and theological foundations of Scipione de’ Ricci (1741–1810) up to the eve of the Synod of Pistoia, in 1786. It explains the reformist milieu Ricci experienced as a young student in Rome and in his early career in Florence. The importance of the late eighteenth-century convergence of Habsburg Erastian reform, international Jansenism with its focal point in Utrecht, philo-Jansenism and anti-Jesuitism in Italy, and the legacy of Muratori is profiled. Then, the reform agenda Ricci sought to implement as the bishop of Pistoia-Prato (1780–91) is described: an anti-ultramontane and synodal ecclesiology (buttressed by Erastianism and, particularly, Grand Duke Peter Leopold’s fifty-seven Punti ecclesiastici), the importance of Ricci’s international (especially Francophone) Jansenist contacts, his propaganda campaign, and the Riccian drive to reform the liturgy and devotional life in his diocese, including an encouragement of vernacular Bible reading.
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Scott, Amanda L. "Local Religion and Tridentine Reform in the Early Modern Basque Country." In The Basque Seroras, 55–77. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501747496.003.0004.

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This chapter provides a brief synopsis of the presence of Navarrese delegates at the Council of Trent, then moves on to an overview of the Diocese of Pamplona's most important Tridentine era synod meeting and a representative sampling of reform episodes as they played out on the ground. To understand the inconsistencies in enforcement concerning the seroras, reforms concerning the seroras must be left in their original context. Mirroring the diocese's attention to clerical misbehavior, the chapter thus approaches reform of the seroras through the lens of male reform, and especially pastoral residency. The diocese's concentration on professionalizing the lower clergy and directing lay devotion into appropriate channels reveals much about the diocese's unstated policy against interfering with the seroras: that is, the diocese identified reforming the lower clergy as the key to a successful reform program, and everything else was secondary. Other aspects of local religious life that did not mesh with official Tridentine reform ideals were allowed to slide to make way for more urgent reforms. In this context, the diocese judged that licensing the seroras was the easiest way to control the vocation, allowing ecclesiastical authorities to turn their eye to more pressing matters such as wandering abbots, violent hermits, and “repulsive” parish priests.
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Scott, Amanda L. "Conclusion." In The Basque Seroras, 171–76. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501747496.003.0009.

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This concluding chapter examines how modern seroras serve as living reminders about the historic value of the seroras and their potential for revising people's understanding of the importance of women during the Catholic Reformation. More important, the long history of the seroras demonstrates that Catholic reformers did not operate with blind efficiency and detachment, so focused on a narrow definition of success that they could not consider variability in approach. Indeed, when examined not strictly through synods and decrees but rather through personal interaction, one sees a consistent recognition of the value of women's spirituality in strengthening and promoting the pastoral mission of Tridentine reform. Moreover, these diocesan efforts to include and work with the seroras in their reform program was deliberate and formalized, as evidenced by the copious documentary record produced on the seroras during these centuries. Their rich, if scattered, records also offer significant opportunity to hear the voices of not just a handful of anomalous women but a persistent chorus of thousands of individual women across three centuries. Amplified by their supporters, as well as detractors, the seroras leave a multifaceted testament about how communities experienced reform, and about the central role women played in mediating and helping mold it to local needs.
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Gibbs, Marion, and Jane Lang. "The Problem of the Introduction of the Lateran Decrees into England and their Promulgation in Provincial and Diocesan Synods." In Bishops and Reform 1215–1272, 105–30. Routledge, 2019. http://dx.doi.org/10.4324/9780429401213-10.

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"The Multi-Ethnic and Multi-Religious Transformation of the Largest Diocese in the World: The Church of Milan and the “Synod from the Peoples”." In Migrants and Religion: Paths, Issues, and Lenses, 526–50. BRILL, 2020. http://dx.doi.org/10.1163/9789004429604_017.

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"social mores, to agrarian and urban–industrial change and to the rising tide of popular discontent or, at least, indifference. The Anglican Church, in spite of its hierarchy, was a highly decentralized body with each incumbent to all intents and purposes the arbiter of local policy and practice. By contrast the Church of Scotland, especially during the second half of the eighteenth cen-tury under the leadership of the Moderate party, exercised strong centralized control over its parishes and clergy. The General Assembly, meeting in Edinburgh, governed a tiered system of regional synods, presbyteries and, at the lowest level, kirk sessions, all composed of ministers and elders. By the latter part of the eighteenth century the Anglican Church was beset by practical difficulties which seriously compromised the parochial ideal. The 26 bishops were as much political functionaries operating in the House of Lords as they were spiritual leaders of the clergy in their dioceses. They exhibited the vices and virtues of the eighteenth-century aristocracy with whom they were associated. At the local level many parishes suffered from the loss of all or part of their tithe income while parsonage houses were fre-quently in ruin. As a result of these material deficiencies pluralism and non-residence were rife, with parochial duties entrusted to impecunious stipendiary curates, some of whom were compelled by circumstances to serve more than one parish. Even though the picture is far from uniform and recent work by Mark Smith on the industrializing areas of Oldham and Saddleworth has cast doubt on the conventional picture of a static church served by a neglectful clergy, there were numerous weaknesses in the system." In The Rise of the Laity in Evangelical Protestantism, 132–33. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-65.

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