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Journal articles on the topic 'Diocesan Synod'
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1
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.
2
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.
3
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.
4
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.
6
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.
7
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.
8
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.
9
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.
11
Doyle, Peter. "Episcopal Authority and Clerical Democracy: Diocesan Synods in Liverpool in the 1850s." Recusant History 23, no. 3 (May 1997): 418–33. http://dx.doi.org/10.1017/s0034193200005781.
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When the new English bishops met at the first Provincial Council in 1852 they decided that they should each hold a diocesan synod before 1854 to promulgate the decrees of the Council, and thereafter annually. These diocesan synods have usually been written off by historians as being of little interest, merely reaffirming and applying Provincial decrees. While this may be true of much of synodal legislation, the importance of the synods went beyond their strictly legal function: they played a part in establishing episcopal authority and in impressing on the clergy that the restoration of the hierarchy had not been merely a palace revolution. Many of the English missionary clergy had felt let down by the Restoration of 1850: they had petitioned Rome for a canonical hierarchy to replace the vicars apostolic in the hope that the new bishops would be less arbitrary in their rule and that they themselves would have their rights confirmed; in this context they were particularly keen on their supposed right to be consulted by the bishops in a range of matters. The events described in this article, which occurred in the new diocese of Liverpool, were perhaps the last organised attempt to get some of those rights recognised.
12
Foster, Stewart. "‘In Sad Want of Priests and Money’: Bishop Amherst at Northampton, 1858–1879." Recusant History 25, no. 2 (October 2000): 281–93. http://dx.doi.org/10.1017/s0034193200030089.
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On 3 October 1875 the Diocese of Northampton, by direction of Francis Kerril Amherst, its bishop for the past seventeen years, marked the twenty-fifth anniversary of the Apostolic Constitution Universalis Ecclesiae. The clergy of the diocese, in addition to special liturgical celebrations on that day, were exhorted ‘to give some instruction … on the graces and blessings bestowed upon this country by the restoration of the Hierarchy’. Bishop Amherst presided at Northampton Cathedral, and shortly after at the third diocesan synod.
13
Gręźlikowski, Janusz. "Kongregacje dekanalne na tle zadań i obowiązków dziekanów w ustawodawstwie synodalnym diecezji włocławskiej w okresie potrydenckim." Prawo Kanoniczne 45, no. 3-4 (December 20, 2002): 181–210. http://dx.doi.org/10.21697/pk.2002.45.3-4.07.
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Synod legislators from Wloclawek, while determining in detail the rights and duties of the deans, wanted them to guarantee increase of discipline, morality and Ethics amongst the priesthood as well as to contribute to revival of priesthood and were the tool of introduction into parish life the common, provincial and diocesan law. First of all, the following synods: bishop’s Stanislaw Kamkowski (1568) and bishops’s Hieronim Rozrażewski (1585,1586,1589 and 1598) as well as synods of bishop’s: Pawel Wolucki’s (1617, 1620 and 1622), Andrzej Lipski; s (1628) and Maciej Lubienski’s (1634) had decisive influence on from of dean’s office in Wloclawek diocese, its functioning and tasks. Amongst the tasks and duties of the deans, decanal congregations had very important role and greatness. They were considered as important tool of forming church discipline amongst the priesthood by oil Wloclawek’s synods post-trident period undertaking this subject. Synod legislators, referring to regulations of Trident Council, to Pastoral of cardinal Maciejowski and to resolutions of provincial synods, had obliged the deans to regular conventions of decanate priesthood as assemblies two times a year and they determined in detail the course, role and tasks of these decanal assemblies. By paying big attention to them in synod’s resolutions, they realized, how significant they role can be in revival of priesthood and increase of priesthood church discipline. Analyze of Wloclawek synod legislation allows to native in it certain continuity, when we are talking abut the contents of statutes dispositions. Bishop Stanislaw Kamkowski, a big protagonist of introduction of Trident reform into Wloclawek Church life, on his first synod in 1568 had initiated decanal congregations as meetings that gather priesthood, on which the dean was entitled to examine the decanate priesthood from education and existence and he had a duty to devolve necessary knowledge from theology and law. Merit of bishop Hieronim Rozrażewski was reactivation of decanal structures, revival and increase of the range of dean’s office as well as detailed determination of tasks and duties of deans, including those which are referring to congregations. On the base of legal norms of these two bishops, the following bishops: Pawel Wolucki and Andrzej Lipski had built legal regulations referring to dean’s office, structures and decanal congregations and also they had made more detailed. Bishop Maciej Lubieński, on synod in 1634, took care of decanal congregations to the highest extent. His directives included in synod’s resolutions can be called instruction for these meetings, however those directives were never called that way. In should be admitted that Trident reform within the range of revival and stimulation of decanal structures, amongst the others, thanks to reinforcement of dean’s office, determination of its duties and tasks and thanks to decanal congregations, found the appropriate understanding in synod legislation in Włocławek. It should be also supposed that in the second half of XVII century and later, after cessation of synod activity in Wloclawek diocese, dean’s office has been still developing and it played important role in priesthood and decanal congregations along with it.
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McClean, David. "Women Priests the Legal Background." Ecclesiastical Law Journal 1, no. 5 (July 1989): 24–29. http://dx.doi.org/10.1017/s0956618x00000296.
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In the coming months, the General Synod and then the diocesan synods will be considering legislation enabling bishops of the Church of England to ordain women to the office of priest, and making related provisions as to the manner and effect of this change in the law and practice of the Church of England. The purpose of this article is not to examine that draft legislation, which at the time of writing is still being subjected to line-by-line scrutiny in a Revision Committee of the General Synod, but to sketch in some of the legal background against which it was prepared. In particular, there is a fundamental issue: why is legislation needed? To which may be added: why is Parliamentary authority, expressed by the approval of a Measure, required for any necessary change in the Canons?
15
Gręźlikowski, Janusz. "Przygotowanie kandydatów do kapłaństwa w diecezji włocławskiej w świetle potrydenckich synodów diecezjalnych." Prawo Kanoniczne 45, no. 1-2 (June 15, 2002): 251–81. http://dx.doi.org/10.21697/pk.2002.45.1-2.06.
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Amongst many legal and disciplinary warrants and orders of Trident Council (1545-1563) which undertook energetic action to reform and revival of the church, there was a Cum adolescentium aetas decreefound, accepted on May 8th 1563, orduring to the bishops to create theological seminaries. This decree also changed the from of preparation of candidates for priesthood. Implementation into being and realization of Council’s resolutions, including the decree for theological seminaries, was depended in big extent from personal involvement of the bishops. The most effective tool for realization of Tridentinum resolutions by the bishops in individual dioceses were Diocesan Synods, pointed anyway by the Council itself as important factors of the reform. Trident reform, within the range of priests preparation for priesthood in Włocławek Diocese, found favorable conditions and resulted already in 1568 with foundation, and in 1569 with erection of diocesan seminary in Włocławek by bishop Stanislaw Karnkowski, later the primate. This seminary went through different difficulties and not always was able to fully fulfil its function. However thanks to efforts and care of Stanislaw Karnkowski’s successors, especially bishop Paweł Wolucki and Maciej Lubieński as well as the chapter, this seminary prepared candidates for priesthood according to Tridentinum spirit. Also the other seminary, called Schothand or Gdańsk seminary was to serve for that purpose, and this seminary was designated to educate candidates for holy orders inpart of Pomerania diocese, and those ones who contributes the most to this idea were bishops Hieronim Rozrażewski and Paweł Wolucki. Formation of the candidates for holy orders was outhined mainly by the following synods: Stanislaw Karnkowski’s from 1568, Wojciech Baranowski’s from 1607, Paweł Wolucki’s from 1620, Andrzej Lipski’s from 1622 and 1628 and Maciej Lubieński from 1634 and 1641. These synods, according to spirit of Trident decree, determined detailed requiremants set for aspirants for priesthood as well as they determinal wurse of the formation leading to priesthood. Big credit should be granted to initiative of bishops: Karnkowski, Baranowski and Wolucki in reference to field of awaking and shaping the priest vocation. All three men mentioned above displayed their understanding not only to dispositions and orders of Trident Council but also to real needs of the diocese. Through synod legislators who made legal regulations, the big care and concern appeared that the diocese would get well prepared and to same extent versatile formed priests for priest’s service.
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Ульянова, Е. С. "DIOCESAN ARCHPRIESTS’ ANNUAL REPORTS AS A SOURCE OF INFORMATION ABOUT THE VOLOGDA DIOCESE HISTORY OF THE LATE 19TH — EARLY 20TH CENTURIES." Вестник Рязанского государственного университета имени С.А. Есенина, no. 1(66) (June 8, 2020): 51–60. http://dx.doi.org/10.37724/rsu.2020.66.1.006.
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В статье исследуются ежегодные отчеты правящих архиереев о состоянии епархий Святейшему Правительствующему Синоду как важнейший источник по истории Русской православной церкви синодального периода. Цель статьи — структурный анализ ежегодных отчетов вологодских архиереев о состоянии Вологодской епархии во второй половине XIX века. Предпринята попытка на частных примерах оценить информативный потенциал каждого раздела отчета. Делается вывод о ежегодных епархиальных отчетах как достаточно информативном источнике, содержащем ценные и многоплановые сведения о жизнедеятельности Русской православной церкви в епархиях. Ставится вопрос о специфике данного вида источника и о влиянии личности правящего архиерея на содержание отчета. The article investigates annual reports prepared by diocesan archpriests to inform the Holy Synod of the Russian Orthodox Church about diocesan life as an important source of information about history of the Russian Orthodox Church governed by the Holy Synod. The aim of the article is to structurally analyze annual reports prepared by Vologda archpriests in the late 19thcentury. The author of the article attempts to assess the informative potential of various sections of these reports. The author concludes that diocesan archpriests’ annual reports are a rather fruitful source. They contain information about eparchial practices of the Russian Orthodox Church. The article investigates peculiar features of this information source and assesses the role of archpriest’s influence on the content of reports.
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Slack, Stephen. "General Synod of the Church of England." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 88–91. http://dx.doi.org/10.1017/s0956618x09001690.
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In February, the Synod revised the draft legislation on clergy terms of service. Attention was chiefly focused on the parts of the draft Ecclesiastical Offices (Terms of Service) Measure dealing with the vesting of parsonage houses; in the event, the Synod voted to reject those provisions under which ownership of parsonage houses would have been transferred from the incumbent to the diocesan parsonages board. In contrast, the draft of the Regulations to be made under the Measure, which will specify the detailed terms of service, was accepted without amendment.
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Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 101–3. http://dx.doi.org/10.1017/s0956618x09001744.
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The 14th General Synod of the Anglican Church of Australia was held in Canberra, against a backdrop of a number of important circumstances. Within the Anglican Church, the Appellate Tribunal had determined by a 4 to 3 majority that there was nothing in the Constitution to prevent a woman becoming a diocesan bishop. Within Australia, there were issues of drought and climate. Within the Anglican Communion, there was the ongoing international turmoil over human sexuality.
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Kantor, Robert. "The Importance of the Diocesan Synod to the Particular Church." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 9, no. 2 (November 30, 2019): 231. http://dx.doi.org/10.15633/pch.3460.
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Podmore, Colin. "A Tale of Two Churches: The Ecclesiologies of The Episcopal Church and the Church of England Compared." Ecclesiastical Law Journal 10, no. 1 (December 3, 2007): 34–70. http://dx.doi.org/10.1017/s0956618x08000896.
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AbstractThis article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.
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Lysenko, Yu A. "Annual Reports of the Omsk and Orenburg Bishops to the Holy Synod as a Source of the History of Orthodoxy in the Steppe Territory of the Russian Empire (Second Half of the 19th — Early 20th Centuries)." Izvestiya of Altai State University, no. 3(113) (July 6, 2020): 76–83. http://dx.doi.org/10.14258/izvasu(2020)3-12.
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The article analyzes the structure and information potential of the annual reports on the conditions of the Orenburg and Omsk dioceses to the Holy Synod, prepared science 1870 to 1917. It is emphasized that this set of paperwork is a unique source on the history of the Russian Orthodox Church in the Central Asian outskirts of the Russian Empire and reflects virtually all spheres of life and activities of the dioceses, their institutional and administrative-territorial development, processes of the deanery, church, parish, church and monastery construction. The information capabilities of the reports make it possible to reconstruct a whole range of social, economic, demographic, and migration processes that took place within the boundaries of a particular diocese. That is why the author assigns diocesan reports to the type of “mixed type” paperwork on the basis that they contain information of a normative, narrative and statistical nature. Analysis of reports on the state of the Orenburg and Omsk dioceses allow us to conclude that the 1880s the first decade of the 20th century began a period of active development in the Steppe Territory institutions, the administrative-territorial management system of the Russian Orthodox Church. This was largely due to a sharp increase in the number of Orthodox population in the region, mediated by mass peasant migration.
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Radzimiński, Andrzej. "The Contribution of the Teutonic Order to the Evangelisation of Prussia." Lithuanian Historical Studies 11, no. 1 (November 30, 2006): 67–88. http://dx.doi.org/10.30965/25386565-01101004.
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This article analyses archdiocesan and diocesan synod legislation in the four bishoprics of the Teutonic Ordensstaat in Prussia (Culm, Pomesania, Ermland and Samland) to reveal evangelisation processes in Prussia. Given the sparse nature of the sources available for studying local church history, synod legislation provides useful evidence of pastoral practice in the area. The author surveys methodological problems arising from this situation. On the basis of Rigan archdiocesan statutes and diocesan legislation from the fifteenth century for the most part the author examines the evangelisation process and the problems facing the Church in Prussia. The author examines obligations to attend Mass on Sundays and holy days. He deals with the teaching of basic prayers (the Lord’s Prayer, the Apostles’ and Nicene Creed) in Latin and the vernacular. Rules for making confession and the advice of penitentials by the parish clergy are studied. The author asks how far the requirements of synod legislation were transmitted to the laity. Bishops recommended statutes be published in the chancel of churches but it is hard to know how illiterate Prussian laymen could use them. The author asks what negative aspects of Prussian religious and social life were not eradicated during almost two centuries of Catholic instruction; how effective were the efforts of German bishops and priests at proselytising the Prussian laity? The statutes examined here suggest that even in the fifteenth century Prussians lacked proper understanding of the sacraments of baptism, marriage or the Mass. Even though ‘pagan’ practices survived in Prussia we must not underestimate the achievements of the local Church. There must be serious reconsideration of outdated scholarly claims that in the Late Middle Ages Prussia was Christian only in name and that evangelisation among the Prussian masses was out of the question.
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Slaughter, Ingrid. "The Dioceses, Pastoral and Mission Measure 2007." Ecclesiastical Law Journal 11, no. 1 (September 16, 2008): 4–35. http://dx.doi.org/10.1017/s0956618x08001609.
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The Dioceses, Pastoral and Mission Measure 2007 is the longest and widest-ranging piece of legislation to come before the General Synod since the early 1980s. Like the recommendations of the Review Group under Professor Peter Toyne, to which it gives effect, the Measure focuses on the twin themes of mission and ministry. The Review Group's remit was ‘to ensure flexible and cost effective procedures which fully meet changing pastoral and mission needs’, and the Measure extends to areas of the life and legislation of the Church of England as diverse as the Church's provincial and diocesan structure, the delegation of episcopal functions, diocesan administration, and the processes for making changes to local church organisation and closing churches for regular public worship. The Measure also establishes a single central Church source of information and advice on church buildings. Finally, it provides a very practical example of the concept of a ‘mixed-economy church’ by laying down the legal framework for the new bishops' mission orders, which are intended to provide endorsement, supervision and support for a wide and growing variety of new mission initiatives, but without undermining the traditional parochial structures. The article sets out to provide an overview of the legislation, and to highlight the provisions that are likely to be of particular importance in practice or of particular interest for the study of ecclesiastical law.
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Дзюбинский, Владислав. "History and contents of the Podolsk Diocesan Gazette." Церковный историк, no. 2(2) (August 15, 2019): 221–31. http://dx.doi.org/10.31802/chist.2019.2.2.011.
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Подольские епархиальные ведомости - это один из журналов, которые начали издаваться в середине XIX века в каждой епархии Русской Православной Церкви. Эти издания имеют огромную историческую ценность для современного историка, так как достаточно дают возможность глубоко познакомиться с бытом, проблемами и интересами православного духовенства и мирян провинциальной России середины XIX - начала XX века. Данная статья является кратким исследованием по истории церковного журнала «Подольские епархиальные ведомости» - официального периодического издания Подольской епархии. Территориально епархия находилась на юго-западе Российской империи и была создана после раздела Речи Посполитой и присоединения этого края к России. В журнале помещались официальные указы Синода и правящего архиерея, епархиальная хроника, печатались статистические данные церквей, приходов и монастырей, заметки по истории и богословию, помещались лучшие проповеди духовенства, обсуждались вопросы духовного образования, богослужебные вопросы, бытовые, сельскохозяйственные и многое другое. Авторами журнала были как правящий архиерей, так и сельские священники, которые также получили возможность поднимать вопросы, непосредственно касающиеся их приходского служения. В контексте общего состояния печати в Российской империи, в данной статье исследуется цель издания, история создания программы, тематика и рубрикация статей «Подольских епархиальных ведомостей», прослеживается вклад правящих архиереев в процесс их издания, освещаются имена главных редакторов и основных авторов журнала. Podolsk diocesan Gazette is one of the journals that began to be published in the mid-19th century in every diocese of the Russian Orthodox Church. These publications are of great historical value to the modern historian, as they provide an opportunity to get acquainted with the life, problems and interests of Orthodox clergy and laity of provincial Russia in the middle of XIX - early XX centuries. This article is a brief study of the history of the church magazine "Podolsk diocesan Gazette" - the official periodical of the Podolsk diocese. Territorially the diocese was located in in the southwestern part of the Russian Empire and was created after the partition of the Polish-Lithuanian Commonwealth and the annexation of this territory to Russia. The magazine contained official decrees of the Synod and the ruling bishop, a diocesan chronicle, and statistical data on churches, parishes, and monasteries, notes on history and theology, the best sermons of the clergy, discussed spiritual education, liturgical issues, domestic, agricultural issues, and more. The magazine's authors included both the ruling bishop and village priests, who also had an opportunity to raise issues directly related to their parish ministry. In the context of the general state of the press in the Russian Empire, this article examines the purpose of the publication, the history of the program, the themes and rubrication of articles of the Podolsk eparchial gazette, traces the contribution of the ruling bishops in the process of their publication, and highlights the names of the editors and the main authors of the magazine.
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Sushko, Alexey V., and Dmitrii I. Petin. "‘You Have Judged It Opportune to Adjust the Dioceses Division according to the New Civil Division ...’ The Report of Bishop of Omsk Arcadius to Metropolitan of Nizhny Novgorod Sergius and the Holy Synod in 1929." Herald of an archivist, no. 2 (2018): 387–405. http://dx.doi.org/10.28995/2073-0101-2018-2-387-405.
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The article offers a source study of the report of bishop of Omsk Arkady to Metropolitan of Nizhny Novgorod Sergius and the Holy Synod made in 1929. The text analysis allows to address the problem of relationship between the Russian Orthodox Church and the Soviet authorities. The report, which is published here, allows to follow the sequence of territorial redistribution of the Omsk diocese in 1920s. The problem of its authorship is considered. Having studied a copy of the report in the archival investigative file stored in the archive of the Federal Security Service of Russia Directorate for the Omsk Region, the author establishes that the document was prepared by Archpriest V.F. Infatiev, leader of the Omsk Tikhonovtsy and rector of the Fraternal Church in Omsk. Biographical and historical–genetic methods have been of most use in the research. Biographical method allows to study the document in connection with life and activities of its authors. The historical genetic method, based on materials of the Omsk diocese, shows how the Soviet state used the administrative redistribution of dioceses to obstruct church administration. It sought to fragment and weaken large dioceses that were fighting new church schism. The article reveals the specifics of administrative and territorial reorganization in the Omsk diocese, which boundaries kept changing for a variety of reasons. First, the Soviet power had not forgotten that Omsk of the capital of White Russia, and Novonikolaevsk (Novosibirsk) was made capital of Soviet Siberia. Reconstruction of diocesan borders in accordance with new Soviet administrative–territorial division disrupted traditional church administration. Some cities still gravitated towards Omsk, but over time they were separated from the Omsk diocese. Secondly, the Bolsheviks provoked and supported the inter-church struggle for power, in which many church leaders were then actively involved. This resulted in separation of a number of territories from the Omsk diocese. Thirdly, while the Kyrgyz (Kazakh) republic was being formed and developed, some of its large cities were subordinate to Omsk. The work may be of interest to researchers studying Russian society in the pre–war period, history of the Russian Orthodox Church, and activities of the Soviet Special Services concerning religious institutions.
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Bodrin, A. V. "Formation of Synodal Regime of Church Administration in Context of Relationship between Secular and Spiritual Authorities in 1721—1725 (Nizhny Novgorod Diocese)." Nauchnyi dialog, no. 4 (April 21, 2021): 304–24. http://dx.doi.org/10.24224/2227-1295-2021-4-304-324.
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The article is devoted to the formation of the synodal regime of government of the Russian Orthodox Church and related problems in the relationship between secular and spiritual authorities. Attention is paid to the new policy of the state represented by the Synod in relation to the local episcopate. The peculiarities of the organization of the diocesan administration are characterized on the materials of the Nizhny Novgorod region. A brief biography of the local Bishop Pitirim, one of the close associates of Peter I is presented. The results of the analysis of problems in relations between the state and the church in the political sphere are given. A classification of these problems is proposed on the basis of various aspects of interaction between secular and clergy. Special attention is paid to issues related to the status of the Synod and its real possibilities to represent the interests of the clergy. It is shown on regional material that the clergy, under synodal conditions, found themselves in a dependent position on the authorities, both central and local. The author especially dwells on the facts describing the arbitrariness of officials in relation to persons of clergy, interference in their competence on certain issues. It has been proved that the establishment of the Synod and the general bureaucratization during the reign of Peter I changed the nature of church-state relations and acted as prerequisites for the emergence of new difficulties.
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Pärt, Irina. "The restauration of the Reval suffragan diocese in 1917 and the election of the bishop as an expression of ‘church revolution’ in the Riga diocese." Ajalooline Ajakiri. The Estonian Historical Journal 167, no. 1 (December 31, 2019): 69–118. http://dx.doi.org/10.12697/aa.2019.1.03.
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Abstract: The restauration of the Reval suffragan diocese in 1917 and the election of the bishop as an expression of ‘church revolution’ in the Riga diocese
This article focuses on the creation of the Reval suffragan diocese in 1917 and the election of Pavel Kulbusch as the first bishop of Estonian descent. The article reconstructs the course of historical events on the basis of documents from the Russian State Historical Archive and provides a framework for understanding the events via the concept of ‘church revolution’ proposed by the historian Pavel Rogoznyi. The case of the Reval suffragan diocese complements the argument of Rogoznyi and suggests that processes in the Russian borderlands also contributed to the ‘church revolution’. While demands for Estonian and Latvian suffragan bishops had already been put forward by Governor Shakhovskoi in the 1890s and by the Riga diocesan council in 1905, it was only in 1917 that some of these projects were given institutional form. The Orthodox assembly of the Riga diocese in August of 1917 in Tartu elected the parish priest Pavel Kulbusch from St Petersburg as bishop of Reval. The process of consecrating the new bishop took several months due to the church hierarchy’s resistance to his candidature, primarily due to his ethnic origin. The documents published in this issue suggest that the institutions formed during 1917, including the diocese council (soviet) and the representative assemblies of the diocese, and the activity of nationalist Orthodox priests (such as Antoni Laar, who mobilised the Orthodox parishes in support of the bishop) rendered the formation of Reval diocese successful compared to several similar initiatives in other dioceses. The article argues that the institutions and practices formed during 1917 and the martyrdom of Bishop Platon in 1919 paved the way for the separation of the Estonian Church from the Moscow patriarchate in 1923.
The translated and published documents accompanying the article are kept in the Russian State Historical Archive (in St Petersburg) and include the decrees of the Most Holy Synod; decisions made by the delegates of the congress of the ecclesiastical and secular representatives of the Riga diocese and the Temporary Council of the Riga Diocese; and individual and collective petitions in regards to restoring the suffragan diocese in Tallinn.
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Yegorenkova, E. N. "The Omsk Diocesan Vedomosti about the System of Parochial Education in the Steppe Territory (the Turn of the 19th-20th Centuries)." Izvestiya of Altai State University, no. 3(113) (July 6, 2020): 37–42. http://dx.doi.org/10.14258/izvasu(2020)3-05.
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From the middle of the 19th century, church periodicals in the form of the Omsk Diocesan Vedomosti occupy an important place in the sorial, socio-political life of the Russian provinces, plaring on their pages not only documents and addresses of church and offidal authorities (Holy Synod, Sovereign Emperor), sermons and instructions, reports of orthodox missions and committees, but also material of a journalists, local history, historical and ethnography nature and etc From this point of view, “The Omsk Diocesan Vedomosti ” with good reason can represent a full-fledged, original and versatile source of the history of church and parochial education in the Steppe Territory in the late 19th — early 20th centuries, which reflets on its pages both the general condition of parish schools, church literacy schools, and certain aspects of the functioning of the education system in the region under the patronage of the Russian Orthodox Church, such as: education as one of the tools of missionary activity, newly baptized Kyrgyz (Kazakhs) and the education system, missionary schools and their role in missionary work, boarding schools for children of immigrants baptized Kyrgyz (Kazakhs) and much more.
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Вельчев, Георгий Сергеевич. "Teaching and education Process in the Belev Diocesan Women's School." Церковный историк, no. 2(2) (August 15, 2019): 276–85. http://dx.doi.org/10.31802/chist.2019.2.2.015.
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Статья посвящена процессу воспитания и обучения воспитанниц Белёвского епархиального женского училища. Открытие епархиальных женских училищ на территории Российской империи стало важной вехой в развитии как духовного, так и светского образования. Несмотря на то, что эти учебные заведения были сословными, трудно переоценить значение появления женских училищ в жизни дореволюционного духовенства, доступное детям церковнои священнослужителей обучение в которых значительно поднимало уровень просвещения семей духовенства и несколько приближало его к интеллигенции. Эти учебные организации открывались преимущественно при женских монастырях, находящихся в ведении Святейшего Синода или под управлением местного епархиального архиерея: основой для училищ в большинстве случаев послужили монастырские приюты. Содержание этих учебных заведений осуществлялось за счёт средств, выделяемых епархией, а также индивидуальных пожертвований. Статус училища определялся возможностью устроить учебно-воспитательный процесс согласно Уставу епархиальных женских училищ, что, в свою очередь, во многом зависело от решения вопроса финансирования. Читатель узнает о внутреннем распорядке дня учащихся, о воспитании девочек в строго религиозно-нравственном направлении, о расписании ежедневных занятий, о изучаемых в училище предметах, о задаваемом на дом материале для самостоятельного изучения и об организация досуговой деятельности во внеучебное время воспитанниц. The article is devoted to the process of education and training of pupils of the Belevsky diocesan women's school. The opening of diocesan women's colleges in the Russian Empire was an important milestone in the development of both spiritual and secular education. Despite the fact that these educational institutions were estates, it is difficult to overestimate the importance of the emergence of women's schools in the life of pre-revolutionary clergy, whose education available to the children of clergy and clergy significantly raised the level of education of the clergy families and brought them somewhat closer to the intelligentsia. These educational establishments were set up mainly in the women's monasteries administered by the Holy Synod or under the direction of the local diocesan bishop: the foundation of these schools was in most cases provided by the monastic asylums. The maintenance of these schools was funded by the diocese, as well as by individual donations. The status of the school was determined by the possibility of organising the teaching and educational process in accordance with the Statutes of the diocese. The status of the school was determined by its ability to organise the educational process in accordance with the Statutes of the diocesan women's colleges, which, in turn, depended to a great extent on the solution of the problem of financing. The reader learns about the internal daily routine of students, the strictly religious and moral upbringing of girls, the daily schedule of classes, the subjects taught in the school, the homework given to them for self-study, and leisure activities organized for students outside of school hours.
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Arlow, Ruth. "Bishop's Council & Standing Committee of the Diocesan Synod of the Diocese of Bath and Wells v Church Commissioners for England." Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 396. http://dx.doi.org/10.1017/s0956618x14000829.
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Lamont, Tracey. "Ministry with Young Adults: Toward a New Ecclesiological Imagination." Religions 11, no. 11 (November 2, 2020): 570. http://dx.doi.org/10.3390/rel11110570.
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Pope Francis is urging ministry leaders to become a more synodal church, one where the people of God journey together as a faith community to create a more just and compassionate world. This calls for ministry leaders to embrace a paradigm shift, to not just rename their programs or develop new ones, but to develop a new worldview from which to understand and engage the New Evangelization as envisioned by Pope Francis. However, the 2018 Synod on Young People revealed that the current parish and diocesan programming with young adults are inadequate in: (1) curbing the increasing tide of religious disaffiliation in young adults and (2) addressing the real and felt needs of contemporary Catholic young adults. This article argues for a new ecclesiological imagination that enables ministry leaders to go out into the world to fully engage young adults in the life of the Church.
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Polovnikova, M. Yu. "STEFAN KASHMENSKY AND HIS RELIGIOUS-EDUCATIONAL AND MISSIONARY ACTIVITIES IN THE VYATKA PROVINCE IN THE SECOND HALF OF THE XIX CENTURY." Bulletin of Udmurt University. Series History and Philology 29, no. 4 (August 25, 2019): 593–602. http://dx.doi.org/10.35634/2412-9534-2019-29-4-593-602.
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The article examines the life and work of one of the prominent missionaries and enlighteners of the Russian Empire of the second half of the 19th century, Stefan Kashmensky, based on archival materials and published sources. By virtue of the changed religious policy in the Russian Empire in the second half of the nineteenth century there were changes in religious education and missionary work in the Vyatka province. In the Vyatka Diocese, a special contribution to the development of missionary activity was made by the diocesan missionary, the archpriest Stefan Kashmensky. The article reflects the contribution of Stefan Kashmensky to the organization of full-fledged work with the Gentiles and Old Believers. To strengthen the work with non-believers on his initiative, the Vyatka Committee of the Orthodox Missionary Society was opened in the Vyatka province. Stefan Kashmensky contributed to the reorganization of missionary work with the Old Believers in the Vyatka Diocese. To this end, he, with the support of the clergy, opened an anti-scholastic school in the city of Vyatka to train missionaries from among the peasants. According to the decree of the Holy Synod, the experience of organizing schools against old believers was to spread throughout the Russian Empire. But the main result of the work of Stefan Kashmensky was the creation of the Vyatka brotherhood of St. Nicholas, which led the work in three main areas: with the Old Believers, with the non-Russian population and, later, with the sectarians. Thus, Stefan Kashmensky, through his activity, managed to improve the position of the Russian Orthodox Church in the Vyatka province and prepare missionaries for conducting religious work in all religious areas in the Vyatka Diocese.
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Gręźlikowski, Janusz. "Synody diecezji włocławskiej przed Soborem Trydenckim." Prawo Kanoniczne 54, no. 1-2 (January 8, 2011): 273–320. http://dx.doi.org/10.21697/pk.2011.54.1-2.12.
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Synodal practice in Włocławek diocese in period before Trident Council has rich and interesting history. Synodal activity since the very beginning had been written into the life, activity and development of Włocławek’s Church and synods played very important ecclesial, legislative and organizational role for that local Church. Thanks to care, efforts and work of synodal legislators – Włocławek’s bishops as well as dispositions and orders included in synodal resolutions, religious, sacramental and disciplinary life was formed of the faithful clerical and secular people as well as organization and structures of diocese. Synodal statutes were basic reference point for the priesthood, administration and Church judicature. In period before Trident Council, calling and holding of at least twenty nine dioecesan and partial synods can be noted in Włocławek’s diocese. This number is probably a lot higher, especially if we are talking about the XIV-th century, but conquests of Teutonic Knights, the wars, annexations and unfavourable political conditions caused that news about synods and their statutes have not lasted till contemporary times. From twenty nine held synods of period before Trident Council, we know the redolutions of only ten of them. Not always are complete synodal statutes, because aften there ore only fragments of resolutions or letters of bishops calling the synod, or other documents presenting synodal orders. In the resolutions of synods held before Trident Council, synodal legislators undertook wide and important range of legislating, administration and judiciary cases, which they wanted to implement into the life of diocese. They were important instruments for Włocławek’s Church of that period, making management of large dioceses easier and more efficient, as well as they allowed bishops to introduce common and provincial law into life his dioceses, adopting in to local conditions. They created also a possibility to deal witch needs, which occurred in the diocese in relation to organization of church structures, religious life of the faithful secular people, task, rights, duties and discipline of priesthood, case connected with performing and taking the sacraments or managing the church prosperity. Their goal was also to watch over the purity of faith, announcing to the priesthood over the purity of faith, announcing to the priesthood the ordinance of The Holy See and resolutions of Provincial Synods as well own orders and instructions from diocese bishop, adjudicate especially complex or important disputes or especially official condemnation of faults or misdemeanours.
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Kharina, Natakia S. "Tobolsk Bishop's house in the 19th century." Historical and social-educational ideas 12, no. 6 (December 29, 2020): 72–80. http://dx.doi.org/10.17748/2075-9908-2020-12-6-72-80.
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The study of various aspects of the Russian Orthodox Church history continues to be significant and relevant in modern science. From the second half of 15th – beginning of 16th centuries, we can speak about the emergence of two issues that will become the major touch points of Church and State. The strengthening of the absolute monarchy in the 18th century leads to the emergence of a new bureaucratic system in the state administration. These changes will inevitably affect the Tobolsk Bishop's house, and the conditions which it was placed in after 1764 led to changes in the principles of its organization and a significant restructuring. Therefore, the research objective is to redesign the process of socio-economic, political and cultural development of the Tobolsk Bishop's house in the 19th century. Various types of sources were used for the study: legislative and regulatory acts, published and archived materials introduced into scientific circulation for the first time. Documents of management and record keeping of the Tobolsk Bishop's house occupy a special place, in particular the materials of the General paperwork management of Church institutions: ordinances, regulations, correspondence materials of local ecclesial authorities, reports of Siberian metropolitans to the Synod, etc. The study approach and methodological tools made it possible to achieve the goal and solve the research problems. The study shows that after the reform of 1764, the Tobolsk Bishop's house lost its former land holdings for a certain period, and like other diocesan departments, it was transferred to the state allowance. Diocese abolition to the episcopate, which deprived the former political influence, certainly had negative features. However, in the 19th century, there can be seen a gradual way out of the situation and the former possessions and property return, which to some extent allows to return to the former position of a large feudal lord of Western Siberia.
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Kantor, Robert. "The Forgotten Synod of 1938. The Course and Statutes of the Second Synod of the Diocese of Tarnów." Roczniki Nauk Prawnych 27, no. 2 English Online Version (2017): 109–30. http://dx.doi.org/10.18290/rnp.2017.27.2-7en.
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Góralski, Wojciech. "Instytucja synodu w Kodeksie Prawa Kanonicznego Jana Pawła II." Prawo Kanoniczne 31, no. 3-4 (December 10, 1988): 35–44. http://dx.doi.org/10.21697/pk.1988.31.3-4.03.
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L’istituzione del concilio— provinciale, plenario e diocesano — gode la sua storia assai ricca. La legislazione canonica fin dai primi secoli tendeva progressivamente a stabilire le norme riguardanti queste riunioni. Nel Codice di Diritto Canonico del 1917 si trattava dei concili particolari e diocesani nel libro II. Anche il codice del 1983 tratta di essi nello stesso libro. L’autore presenta le nuove norme relativamente ai concili plenari, provinciali e diocesani. Nel commento si indica le differenze in rapporto al codice di Pio X e Benedetto XV.
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Białobrzeski, Tomasz. "Statuty XLII Synodu Płockiego w zakresie norm ogólnych." Prawo Kanoniczne 53, no. 3-4 (October 15, 2010): 261–72. http://dx.doi.org/10.21697/pk.2010.53.3-4.13.
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El XLII Sínodo Diocesano de Płock fue celebrado desde el 19 de febrero de 1987 hasta el 7 de junio de 1991. Su objeto fue la respuesta a la nueva legislación canónica y también el afrontamiento de los nuevos retos del mundo. El objeto de esta publicación es la presentación de las normas generales promulgadas en los estatutos del XLII Sínodo Diocesano de Płock. La estructura De normis generalibus en el CIC y en el XLII Sínodo Diocesano de Płock son iguales. De la misma manera ha sido dividido el contenido de la presente publicación. Al principio viene una breve introducción, después lo que se refiere a los cánones introductorios del Código, a las leyes eclesiásticas, a la costumbre, a los decretos generales y a las instrucciones, a los actos administrativos singulares, a los decretos y preceptos singulares, a los rescriptos, a los privilegios, a las dispensas y también a la materia de los títulos V – XI del Libro I “Normas generales” del CIC. La última parte contiene una valoración de la legislación diocesana en la materia de las normas generales del CIC. El sínodo diocesano en la materia comentada contiene quince normas particulares; once que se refieren a los cánones del CIC; cinco, que son una cita literal de los cánones del CIC. La análisis de las normas generales del XLII Sínodo Diocesano de Płock permite decir, que la regulación en ésta materia fue completa. Además hay que añadir que después de la promulgación de los estatutos sinodales no hay legislación particular del obispo de Płock referente a las normas generales del CIC.
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Gręźlikowski, Janusz. "Eucharystia w statutach potrydenckich synodów włocławskich i innych aktach prawno-duszpasterskich biskupa Stanisława Karnkowskiego." Prawo Kanoniczne 48, no. 3-4 (December 10, 2005): 201–35. http://dx.doi.org/10.21697/pk.2005.48.3-4.10.
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Important and significant person in the church reform and reception the Trident reform in diocese of Włocławek is person of the bishop Stanisław Karnkowski (1567-1581), next arcbishop gnieźnieński and primate of Poland (1582-1603). Through his two synods of the dioceses of Włocławek of 1568 and 1579 and another acts law-priesthood introduce the reform of Trent and increase change the face of the Włocławek Church. Karnkowski realize, that renovation of priesthood and reparation religious life must to have beginning in reform of the clergy, to keep church discipline and instruction control sacramental life. About this he take care in legislation and pastoral activity. Among the rich problems of the two Włocławek synods and another law-priesthood acts, such as The collection of the synods constitutions of 1579 and Admonitiones, many places Karnkowski as bishop of Włocławek dedicated of performance and receive of the sacraments in this principally the Eucharistic. Through his law-priesthood activity Karnkowski to wish order whole question related with Eucharistic sacrament, his performing, receiving, keeping and cult. This activity was systematic wide and totality. Its refer to the activity exclusively law, intend to do universal of Eucharistic. This activity had practical character, because to serve renovation priesthood in spirit of the Trident Council and increase to know through the clergy problems connected with morality theology, sacramentaly and liturgy. Noteworthy is wide base synod resolution and another law-priesthood acts on the decree of Trident Council as for testify about great care of the bishop Karnkowski abut introduce Trident reform in diocese Włocławek life. Analysis the above acts of law and another activity authorize to find that Karnkowski to wish that perform and receive this sacrament to be celebrated in harmony with Trident norms, thus through his activity to increase to rebirth religious and sacrament life.
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Góralski, Wojciech. "Eucharystia w statutach synodu płockiego z 1733 r." Prawo Kanoniczne 30, no. 3-4 (December 10, 1987): 48–62. http://dx.doi.org/10.21697/pk.1987.30.3-4.03.
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II sinodo diocesano di Andraa Stanislao Załuski, vescovo di Płock, celebrato nei giorni i 4-5 agosto 1733 a Pułtusk, fu convocato per trattare le cose che si riferivano alle necessità particolari del clero e del popolo della diocesi di Płock. La redazione degli statuti sinodali contiene 47 articuli riguardanti tra l’altro la disciplina dei sacramenti. In questa sfera domina la problematica della Eucarestia contenuta nei quattro articoli: De Echaristia (14), De Sacrificio Missae (15), De conservatione Sanctissimi Sacramenti, processionibus cum eodum atque eius expositionibus (16), De oneribus Missarum reductioneque eorum (17). L’autore presenta le rispettive disposizioni di suddetti articoli riguardanti la s. messa, la s. comunione, la custodia e il culto della ss. Eucarestia. Il complesso di quel frammento degli statuti sinodali dimostra che il clero della diocesi di Płock ha ricevuto un aiuto molto importante nella strada sempre aperta verso la realizzazione della riforma tridentina.
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Gręźlikowski, Janusz. "Wkład biskupa Stanisława Karnkowskiego w dzieło recepcji reformy trydenckiej w diecezji włocławskiej." Prawo Kanoniczne 44, no. 1-2 (June 5, 2001): 161–84. http://dx.doi.org/10.21697/pk.2001.44.1-2.09.
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The resolutions and edicts of the Council of Trent (1545-1563) made some requirements to acquire and implement into force the regional Churches. A reception of reforms of Trent was now carried out by legislative and pastoral activity of bishops - administrators of the dioceses. In the Diocese of Włocławek (these days called Kujawsko-Pomorska Diocese) the reception of Tridentinum at this very beginning time hoppened on ardour, wise and hearty advocate of Church’s revival, it’s structures and hierarchy - bishop Stanislaw Karnkowski. He realised so well, that revival priesthood and reforming the religion’s life must come from the point of clergy’s reforming, keeping the ecclesiastical and revival of sacramental life with instructing the truth of faith. He striven for this by legislative during diocese’s synods held in 1568 and 1579. He supported legislative and pro-reforming activy by issuing his legislative set and also „Reprimands” and „Admonitiones” - liturgical agenda, useful for iniform the liturgy, so helpful for priests. In 1569 he fouded theological seminary in Włocławek. Deep analysis of his legislative activity must lead into conclusion, that he laid the fundations of the new structures for religion’s, priesthood’s and church’s life established by the Council of Trent. Bishop Karnkowski - being the bishop of Włocławek and then the Metropoliotan of Gniezno - was characterised by great legislative activity. The acceptance of Trent’s resolutions in Kujowsko-Pomorska Diecese and also during province’s synod in Piotrkow held in 1589 presided by bishop Karnkowski, was a base for further reforming of religion’s life in the Polish Nation and conducted to the intensification and development of the synod’s activity in the dioeceses, also in the Diocese of Włocławek.
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Cameron, Sheila. "The Shape of Things to Come Papers from the Society's 2002 Day Conference." Ecclesiastical Law Journal 6, no. 31 (July 2002): 381–89. http://dx.doi.org/10.1017/s0956618x00004750.
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On 7 July 1990 the chairman of the Dioceses Commission told the General Synod that the sixteen members of the Commission were united in a ‘feeling of frustration’ about the difficulties arising from the provisions of the Dioceses Measure 1978. He said that the 48-page Report entitledThe Dioceses Measure 1978, a Review(GS 925) put before the General Synod by the Commission was ‘a genuinecri de coeur’. This Report analysed the problems and suggested solutions with the obvious aim of obtaining some assistance from the General Synod in response to thecri de coeur.
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Góralski, Wojciech. "Synod Archidiecezji Przemyskiej (1995-2000)." Prawo Kanoniczne 43, no. 3-4 (December 10, 2000): 67–83. http://dx.doi.org/10.21697/pk.2000.43.3-4.03.
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L’arcidiocesi di Przemyśl (del rito latino) negli anni 1995-2000 ha celebrato il suo primo (dopo la riforma di amministrazione ecclesiastica in Polonia nel 1992) sinodo. Eassamblea sinodale è stata convocata dal mons. Józef Michalik, arcivescovo di Przemyśl, nella prospettiva della rinnovazione dei correnti della pastorale per i prossimi anni. Nello stesso tempo il sinodo è stato collegato con 1’idea della codificazione della legge diocesana nello spirito del Concilio Vaticano II e conformemente alle disposizioni del Codex Juris Canonici del 1983. Dopo aver presentato lo svolgimento del sinodo 1’autore riferisce gli statuti (decreti) sinodali nonchè gli allegati agli statuti.
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Janczewski, Zbigniew. "Prace i uchwały II Polskiego Synodu Plenarnego." Prawo Kanoniczne 44, no. 1-2 (June 5, 2001): 31–45. http://dx.doi.org/10.21697/pk.2001.44.1-2.03.
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The Second Plenary Polish Synod was from the year 1991 to the year 1999. The Synod had three phases: the first - preparatory, the second - the works on the parishes and on the dioceses and the thirst - editorial work of the final documents and voting on resolutions by the polish bishops. The resolutions of the Synod consists of fourteen parts. Every part has the fragment about theological description, sociological description and pastoral conclusions. In the Second Plenary Polish Synod was participating not only the clergy but also the lay persons.
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Turner, Kate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 20, no. 1 (January 2018): 74–76. http://dx.doi.org/10.1017/s0956618x1700093x.
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This year's General Synod, the third meeting of the triennium, was held in Limerick City in a hotel with conference facilities. It was the first time that the General Synod had met in the Diocese of Limerick and Killaloe. The Synod passed Bills relating to ecumenical canons, General Synod membership and confirmation registers, as well as the ongoing area of pensions. There was also a Bill fixing anomalies relating to cross-references in the Constitution following the consolidation of part of the Constitution at last year's General Synod. Bills relating to the table of contents of the Book of Common Prayer were also passed.
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Rees, Wilhelm. "Synods and Synodality in Austrian Church after the Second Vatican Council." Ecumeny and Law 8 (December 31, 2020): 37–59. http://dx.doi.org/10.31261/eal.2020.08.03.
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Synods have a long tradition in the ecclesiastical history, though their significance varied in different epochs of the Roman Catholic Church. Within the European area, synods gained in importance after the Second Vatican Council, although they appeared in a new or rather modified form. This also applies to the diocesan synods and the Austrian Synodal Process (1973/1974), which took place after and has been celebrated by the supporters of the Second Vatican Council.
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Duffy, Eugene. "Processes for Communal Discernment: Diocesan Synods and Assemblies." Jurist: Studies in Church Law and Ministry 71, no. 1 (2011): 77–90. http://dx.doi.org/10.1353/jur.2011.0005.
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Davey, Michael. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 15, no. 1 (December 13, 2012): 93–95. http://dx.doi.org/10.1017/s0956618x12000865.
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Although six bills appeared on the agenda paper for Dublin this year there was only one of real substance. Two were to correct some cross-references in previous legislation, one was of a technical nature relating to voluntary pension contributions and a further bill imposed a requirement on dioceses to provide statistics to central Church bodies when demanded.
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Kaminsky, Howard. "Synody a statuta olomoucké diecéze období středověku (Medieval Synods and Statutes of the Diocese of Olomouc). Pavel Krafl." Speculum 81, no. 1 (January 2006): 220. http://dx.doi.org/10.1017/s0038713400019928.
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Sannikov, A. P. "Irkutsk Metropolis: Pages of History." Bulletin of Irkutsk State University. Series History 36 (2021): 71–82. http://dx.doi.org/10.26516/2222-9124.2021.36.71.
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On January 21, 1727, the Irkutsk Diocese was established. Its opening was the result of Orthodoxy in spread in Eastern Siberia, which began in the 17th century. Irkutsk became the center of a new diocese. In 1727, there were 8 churches and 2 monasteries, while the city was developing dynamically while being the administrative center. In 1822, it included the territory of the Yenisei Province. The easternmost diocese of Russia turned out to be the largest in terms of territory – about 10 million square kilometers, occupying more than half of the entire territory of the country and extending over two continents. In 1826, the diocese was transferred from the 3rd grade to the 2nd grade, and its bishop became the archbishop. In the future, all the lords (church leaders) received the same rank, sometimes not immediately. An important event in its history was the canonization by the Synod in December 1804 of the first bishop Innokenty Kulchitsky. The most famous in Eastern Siberia was the Ascension Monastery, which became the spiritual center of the diocese. There were four churches, a chapel, a hotel, a school, cell buildings, and outbuildings. The high bell tower, the five-domed Ascension Cathedral, and other churches and buildings were distinguished by their beauty and richness. Dramatic events of the early twentieth century forced the Irkutsk clergy to take part in social and political life. In the emerging multi-party system, they relied on right-wing and centrist political parties. Under the Soviet regime, the Irkutsk diocese, as well as the Orthodox Church as a whole, was targeted by a wave of repressions (purges). The attitude of the state to religion began to change in the conditions of perestroika. This allowed the Orthodox Church to receive a powerful impetus for its development. The result of this was the establishment of the Irkutsk Metropolis, which included the Irkutsk, Bratsk and Sayan dioceses.
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Curry, Robert. "Synody a statuta olomoucké diecéze období středověku/Medieval Synods and Statutes of the Diocese of Olomouc by Pavel Krafl." Parergon 34, no. 2 (2017): 226–27. http://dx.doi.org/10.1353/pgn.2017.0067.
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