Academic literature on the topic 'Res ecclesiasticae'

Omnibus quidem notum est Concilium Vaticanum II impulisse (multoties etiam instituisse) motum in Toto mutationum organorum in Ecclesia. Copiosa illa postconciliarls legum editio signum est manifestum pro dictis. Eiusmodi factum organizativum perpendi potest e diversis prospectibus. Nostra interest perpendere e solo prospectu organizativo, scilicet quod attinet ad technican (artem) definitam quae maiorem efficaciam praebet utilitati finium pastoralium. Ideo fit necessarium illam cognoscere technicam, i. e., illa iuridica principia quodlibet motum organizativum inspirantia. Hoc studium inseritur isti demum contextui. Cum elucet quonam consistunt, ut technice fertur, illa principia, tum quid eorundem applicatio afterat organizationi ecclesiasticae exponit. Agitur suggerentia criteriorum fundamentalium, generalium principiorum ac organizativae expostulationes quas sibi vindicat vel exigit, tempore hodierno, gravis conatus efficacem organizationem ecclesiasticam instituendi. In specie studet principiis luridicis, ut aiunt, deseentralibationis, desconcentrationis organicae functionum, hierarchiae, coordinationis ac consultationis. Res his enuntiationibus inclusae sunt vere implicatae cum ad cardines eccleslasticae organizationis referantur. Summas quaestiones adet pro mutatione structurarum potestatis, iurldlca eius exercitationis normativa, ecclesiastica gubernatione, necessaria unitate et coordinatione, etc, Quaestiones quidem actualissimae quipus primas deftert attentio, praesentlbus rerum adiunctis, et doctrinae et lpsae ecclesiastlcae auctoritatls

Canones Hibernienses, saeculi VIII, rarae sunt collections canonicae quae librum integrum decem novem capitulorum christianis in Ecclesia res magisterii agentibus dedicant. Figura «Doctoris», fungens in societate Christiana munus veteris «Didascali», contemplatur collectionis auctoribus sub notione augustiniana, i. e., defensor studii et culturaereligiosae profanaeque tanquam elementa neccesaria ad fidem discendam atque augendam. Ceterum, collectio testatur statum ac momentum historiae in quibus Ecclesia chrlstianis cultis per eorum rectores disciplinae poscit usum vlgilantiae et prudentis iudicii in eorum laborioso studio de fidei deposito atque in docendo populo christiano. Irlanda insula non solum est sanctorum, verum etiam paradisus doctis qui caeteris christianis docere possunt magna ex parte ad prudentem arbitrium propium, pro re et iussu ecclesiasticae-religiosae sociologiae.

Documenta Concilii Vaticani II nullam directam mentionem de Synodis dioecesanis faciunt, attamen de doctrina conciliari circa Synodum dioecesanam dici potest. Hoc in casu de Synodo pastorali, quae scilicet iuxta normas pastorales huius Concilii celebratur, agitur. Ista Synodus non tantum leges ad res pastorales pertinentes edere sibi proponit, sed etiam ipsa in actu celebrationis characterem actionis pastoralis induit. Synodus pastoral is etiam hoc sibi proponit, ut renovationem vitae ecclesiasticae a Concilio Vaticano II inspiratam realizare. Post Concilium Vaticanum II, id. post annum 1965, in Polonia septem Synodi dioecesanae iam celebratae sunt et novem nunc celebrantur. Si agitur de Synodis iam celebratis duae, scilicet Cracoviensis et Catovicensis — ut videtur — inrter synodos pastoraeles primo loco enumerari debent. Synodus Cracoviensis annis 1972—1979 celebrata est et eius documenta cum plena documentatione, tam in lingua polona quam in italica, edita sunt. Synodus ista a Carolo Card. Wojtyła convocata ab ipso quoque, sed iam uti Romano Ponitifice, clausa est. Synodus Catovicensis annis 1972—1975 celebrata est et eius documenta („Fides, oratio et vita in Ecclesia Catovicensi”) anno 1976 Romae in lingua polona edita sunt. Omnes Synodi dioecesanae in Polonia celebratae, in maiore vel minori gradu, doctrinam Vaticani II, saltem aliquo modo in normis, praebent.

Abstract This paper offers the first survey of evidence for the translation of Middle English literature beyond the English-speaking world in the medieval period. It identifies and discusses translations in five vernaculars: Welsh, Irish, Old Norse-Icelandic, Dutch, and Portuguese. The paper examines the contexts in which such translation took place and considers the role played by colonial, dynastic, trading, and ecclesiastical networks in the transmission of these works. It argues that English is in the curious position of being a vernacular with a reasonable international reach in translation, but often with relatively low literary and cultural prestige. It is evident that most texts translated from English in this period are works which themselves are based on sources in other languages, and it seems probable that English-language texts are often convenient intermediaries for courtly or devotional works more usually transmitted in French or Latin.

One might perceive the Middle Ages as an era of certain rights and privileges. Social stratification or the conformation of a group’s identity were all established around privileges in the Kingdom of Hungary. In the medieval period, as opposed to a modern state, the most important constructors of a group’s identity were privileges. When members of a social group bear identical prerogatives, that group can be recognized as an order or estate. The ecclesiastic order existed side-by-side with the noble estate. In possession of political power were strictly those who were at the top of the strongly hierarchical system. However, in the Kingdom of Hungary, the significance of the ecclesiastical order was dwarfed by the importance of landed nobility. Some five percent of the population was of nobles, who also held political power. Until the end of the 15th century, the members of this stratum were equal in law. Only distinctions in financial situation can be noticed during the 14th and 15th centuries. The first law differentiating the rights within nobility was enacted by the national assembly, the diet of Wladislaus II (1490–1516), in 1498. Only from then on can we speak of gentry and aristocracy. This almost two-century-long process can be observed by examining a representational tool, the usage of red wax in seals. Upon studying medieval Hungarian history, we must use all sources available due to their rapid destruction, hence examining seal usage to explain aristocratic representation. In this paper, we briefly summarize the social structure of medieval Hungary and its traditions in seal usage, and present several unique seals. Our goal is to highlight some connections that historiography would benefit from, to provide new data, and to arouse the interest of a broad spectrum of audiences in Hungarian social history.

AbstractThis essay examines visitors’ experiences in the antiquity collections of Rome between 1550 and 1600. It argues that access to private collections was not as casual as has previously been thought, but that, in fact, it is possible to identify changes in the reception of visitors in this period as the city’s collections became increasingly public and institutionalized. Particular pressures on ecclesiastical collectors and parallels elsewhere in the development of the display of objects can explain the change at Rome: because of the city’s centrality, its collections serve as an important case study for a wider phenomenon, the growth of the museum.

La presente ricerca di dottorato, dal titolo «I beni degli dei. Considerazioni sul regime giuridico delle res sacrae e religiosae», ha lo scopo di indagare il regime giuridico delle res divini iuris. In particolare, l’ambito di ricerca mira a lumeggiare la condizione di appartenenza, rispettivamente, dei beni degli dei superi e degli dei Mani, nonché la gestione a cui i medesimi erano sottoposti, con un approccio diacronico volto a ricomprendere la riforma del regime classico dovuta alla transizione, avutasi nell’età tardoantica, dalla religione tradizionale romana al cristianesimo. Con riferimento alle res sacrae, si è proceduto a una ricognizione delle fonti giuridiche e letterarie concernenti il rapporto di pertinenza di codesti beni dedicati alle divinità celesti, oltre che degli orientamenti dottrinali nel tempo sedimentatisi sull’argomento. In seguito, si è tracciato l’ambito di estensione del sacrum, chiarendo gli effetti del rituale della consecratio per lo ius civile. Una volta delimitati i confini della species in esame, si è posta l’attenzione sui passi dei gromatici, in particolare Frontino, concernenti il vincolo di appropriazione dei fondi sacri, prospettando una conclusione volta a disconoscerne la presunta titolarità in capo alla civitas, sostenuta con decisione da Theodor Mommsen, avanzando bensì l’ipotesi che fosse riconosciuto un legame potestativo tra gli dei e le cose a loro dedicate, con l’assegnazione della gestione delle stesse agli organi cittadini. Ipotesi che troverebbe conforto nel regime giuridico desumibile dai passi del Digesto in ordine all’assoluta esclusione delle res sacrae dai rapporti patrimoniali e commerciali tra cives; oltreché nella distinzione, testimoniata soprattutto dalle fonti epigrafiche, tra i beni destinati agli dei (instrumentum) e quelli riservati alle funzioni di culto (ornamentum): una bipartizione che sottintendeva una diversità nel regime di circolazione delle res, dipendente dal loro diverso grado di afferenza al sacro. Esclusa pertanto sia una proprietà pubblica sui beni divini iuris, sia la loro inclusione tra le res nullius, si è cercato di rintracciare i limiti dei poteri gestori esercitati dai rappresentanti della civitas, di ampiezza variabile a seconda che le res sacrae rientrassero nell’una o nell’altra sottospecie. Il tutto dopo aver individuato nuovi argomenti a sostegno della proprietà degli dei: un regime di appropriazione connaturato ai principi della religione tradizionale romana, eclissatosi con il sopraggiungere del cristianesimo. Infatti, a seguito del mutare della religione ufficiale dell’impero, si è assistito al riconoscimento della personalità giuridica alla Chiesa, la quale ha assunto non soltanto la titolarità dei beni di sua pertinenza, ma anche la relativa amministrazione: potere, quest’ultimo, accentuatosi con l’affievolirsi del carattere extracommerciale dei medesimi beni ecclesiastici. Quanto alle res religiosae, le copiose fonti giuridiche sul tema hanno consentito un’analisi più approfondita del regime giuridico goduto dai beni destinati agli dei dell’oltretomba: sicché sono stati trattati, da un lato, i requisiti sottesi allo iustum sepulchrum; dall’altro lato, i rimedi elaborati dai giureconsulti per i casi di illecita sepoltura. Inoltre, si è cercato di individuare i limiti soggettivi e spaziali del religiosum, analizzando anche il significato rivestito dai rituali funebri nella società romana. Del resto, la condizione di separazione delle res religiosae dagli usi umani si riverberava anche sulla considerazione delle stesse per lo ius civile, la quale assumeva una conformazione comune alle res sacrae, che si manifestava nella esclusione da ogni situazione dominicale e possessoria, nonché nella sottrazione al commercium. Condizione di distacco che informava non solo il diritto sul sepolcro, ma anche il diritto al sepolcro: il cosiddetto ius sepulchri, che secondo l’idea sostenuta in primis da Carlo Fadda – avversata nel corso della ricerca – sarebbe rientrato, senza alcuna limitazione, nello ius humanum. Il riferimento alla ratio della dicotomia tra sepulchra familiaria e sepulchra hereditaria, poi, ha permesso sia di circoscrivere la sfera dei legittimati attivi all’esperimento dell’azione a tutela del sito funerario (l’actio sepulchri violati); sia di avanzare un’ipotesi sul fondamento giuridico delle multe sepolcrali. La conclusione raggiunta ha permesso di delineare lo statuto del religiosum come simmetrico a quello del sacrum, scorgendo quindi l’affidamento del dominio sulle relative res agli dei Mani e l’esercizio dei poteri gestori da parte della civitas: un assetto che pare confermato dalle numerose autorizzazioni pubbliche richieste ai privati in materia funeraria e dal divieto alla sfilata delle maschere funebri raffiguranti i colpevoli di gravi crimini. Un regime, quello tratteggiato, che si dissolve nel periodo tardoantico, quando scompare il culto delle divinità ctonie e, di conseguenza, il sepolcro perde ogni aggancio con il trascendente, divenendo una res idonea all’esercizio dei poteri di appropriazione e di disposizione da parte dei cives.
The present doctoral research, titled «I beni degli dei. Considerazioni sul regime giuridico delle res sacrae e religiosae», has the aim of focusing on the legal framework of res sacrae and res religiosae, studying in particular the right of property and the administration of entities dedicated to dii superi and dii Manes. It also considers the late antiquity reform, due to the transition from the Roman traditional religion to the Christianity. With reference to res sacrae, it collects legal and literary texts and their interpretations about the condition of corporeal entities dedicated to Gods. Then, it defines the legal concept of sacrum, explaining the effects of the consecratio ritual in the ius civile system; examining the texts written by land surveyors, in particular Frontinus, concerning the property of sacred fields. The conclusion rejects Theodor Mommsen’s thesis about public property, affirming the theory based on Gods’ property and public administration on sacred things. This theory is confirmed by Digest’s abstracts about the banning of the res sacrae from trade. Another argumentation is based on epigraphical texts, that show the distinction between the entities dedicated to the Gods (called instrumentum) and the entities used for rituals (called ornamentum). The instrumentum is composed of not saleable entities, while the ornamentum is composed by saleable ones. Moreover, it focuses on the administration duties of res sacrae employed by magistrates. All the above mentioned thesis confirms the argumentation of Gods’ capacity to own an estate, like temples, sacred woods and gifts to the deity. This legal framework disappears during the Christianity, when the Roman Empire recognizes the Church as a legal person, which practices property as well as administration on sacred entities. With reference to res religiosae, it becomes easier, with the increase of legal texts, to analyse deeper their legal framework, so as to clarify the conditions of the iustum sepulchrum and the solutions created by Roman jurists in case of illegal burial. The dissertation, moreover, defines the concept of religiosum, the borders of the grave, the subjects that can be buried and the role taken by the burial rituals in that of the Roman society. Under the ius civile perspective, the res religiosae are similar to the res sacrae, as entities that can’t be used or sold. This condition of separation from the societas hominum doesn’t allow the legal right to use the grave nor the factual ability to use the same and, as a consequence, makes the ius sepulchri not saleable. Once the difference between sepulchra familiaria and sepulchra hereditaria has been studied, it becomes easier to identify the subjects who are able to begin legal action in defence of the grave (called actio sepulchri violati) and to express a theory about private burial penalties. In conclusion, it demonstrates that the legal system treats the res religiosae and the res sacrae in a similar way, recognizing their right of property to the Gods and their administration to the magistrates. The above mentioned legal situation disappears during the Christianity, when the cult of the Gods of the afterlife vanishes. In this way, the grave loses its metaphysical meaning, becoming a res that can be owned and administrated by the cives Romani.

Among the rights proclaimed by the Universal Declaration of Human Rights and by article 60 of the Second Vatican Council's pastoral constitution on the Church in the modern world is the right to culture. Implicit in this right is the duty imposed on the public authority to preserve the tangible evidences of culture, cultural property. This study aims at exploring the origins and development of the notion of res pretiosa and asks if res pretiosa has become the cultural property of the Church in the 1983 Code of Canon Law. The term cultural property comes from the civil law. It seems first to have appeared in the 1954 Hague Convention and it has become well developed in international law and, more recently, in Anglo-American common law. Chapter 1 traces the development of this law and summarizes the legislation for the preservation of cultural property internationally and in Britain and the United States. Chapter 2 follows the notion res pretiosa from its locus classicus in the 1468 papal bull Ambitiosae back to its cradle in the Roman law of tutor and ward, where it meant "valuable chattels," and then forward through its adoption in canon law. It also looks at its elaboration there, and its codification in the 1917 Code of Canon Law where it has been narrowed to include only chattels valuable for their artistic, historical or intrinsic worth character and the effects of Vatican II on it. Chapter 3 looks at the notion of res pretiosa as found in the 1983 Code, the 1990 Eastern Code and in the suppletive documents, especially those of the Pontifical Commission for the Preservation of the Church's Cultural Heritage. The chapter concludes with a look at that agency and the other agencies of the Roman Curia having care of the Church's cultural heritage. In the conclusion section the author answers the question whether in the 1983 Code res pretiosa has become the cultural property of the Church. He concludes that, while res pretiosa includes cultural property, the term res pretiosa remains broader than the term "cultural property." He also concludes that it would be desirable for the Supreme Legislator to amend the 1983 Latin Code and 1990 Eastern Code so that the terms res pretiosa might be used identically on both and that term and "cultural property" might become coterminous. He also suggests that the Historic Churches Committees developed by the Bishops of England and Wales and their procedures might usefully be adopted in North America to deal with cases of changes proposed to historic churches.

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Bachelors
Arts and Sciences
English

This dissertation presents a contribution to measure the church order and ecclesiastical law in the Nederduitsch Hervormde Church of Africa against the Presbyterial-synodal understanding of church government. The latter forms the canonical outline of Biblical Reformative Theology as an indication of the theology currently practiced in the Nederduitsch Hervormde Church of Africa. At the outset a historical overview is given on the origin and development of the Presbyterial-synodal church government that was mainly shaped by Calvin in Geneva and later elaborated upon in Paris, and then further developed in the Netherlands. Reference is also made to the Algemeen Reglement of 1816, the 1951 church order of the Nederlandse Hervormde Church, as well as the 1951 church order of the Nederduitsch Hervormde Church of Africa. A description is given of what is understood by Biblical Reformative Theology as a revelation theology, which objectively assesses man as a sinner redeemed by grace through Jesus Christ. In this regard the church is willed by God and exists in eschatological expectation when Jesus will be everything in everyone. An exposition of Presbyterial-synodal church government calls attention to the church's existence from the beginning of time, founded by God, and it is therefore of a covenantal nature. Offices are seen as gifts from God to mankind to bring those who had been saved by Jesus Christ to faith in Him. Office bearers gather together in an assembly of offices to govern the church according to the Word of God. The church is a confessing church who confesses its faith with the church of all ages, as summarized in the ecumenical creeds and the three formularies of unity. Reference is also made here to the sacraments, ceremonies, church festivals and days of remembrance. The chapter concludes with a reference to church discipline as well as the relationship between church and state. Finally the church order and ecclesiastical law in the Nederduitsch Hervormde Church of Africa is measured against the previous definition of the Presbyterial-synodal understanding of church government.
Thesis (PhD (Theology))--University of Pretoria, 2006.
Church History and Church Policy
unrestricted

This book charts the transformation of one of the world's great religions during an age marked by world wars, genocide, nationalism, decolonization, and powerful ideological currents, many of them hostile to Christianity. The book traces how Christianity evolved from a religion defined by the culture and politics of Europe to the expanding polycentric and multicultural faith it is today—one whose growing popular support is strongest in sub-Saharan Africa, Latin America, China, and other parts of Asia. The book sheds critical light on themes of central importance for understanding the global contours of modern Christianity, illustrating each one with contrasting case studies, usually taken from different parts of the world. Unlike other books on world Christianity, this one is not a regional survey or chronological narrative, nor does it focus on theology or ecclesiastical institutions. The book provides a history of Christianity as a popular faith experienced and lived by its adherents, telling a compelling and multifaceted story of Christendom's fortunes in Europe, North America, and across the rest of the globe. It demonstrates how Christianity has had less to fear from the onslaughts of secularism than from the readiness of Christians themselves to accommodate their faith to ideologies that privilege racial identity or radical individualism.

This final chapter summarises the main findings from each chapter, showing the extent to which the new regime changed the ecclesiastical landscape but also society in the area. In some respects it shows the change to be less than expected, but the idea of Presbyterianism had a hold on the imagination of the people even where actual change was limited. The biggest change was in the relationship between congregation and minister, especially in the process of calling where the new regime made a huge difference locally. The process of rooting Presbyterianism back in the area took almost the whole timespan of this work.

This chapter examines four themes that raise the question of the connection between cultural development and social change in the Scandinavian kingdoms: religious versus secular literature, the social importance of Christianity, the writing of history, and the formation of a courtly culture from the mid-thirteenth century onwards. In particular, it considers the extent to which cultural and literary expressions of these social changes were actively used to promote the interests of the monarchy, the Church, and the aristocracy. The chapter first discusses the role of the Church as the main institution of learning in Scandinavia and in the rest of Europe before assessing the extent to which Christianity penetrated Scandinavian society at levels below the clerical elite. It then turns to a charismatic figure, St. Birgitta of Vadstena in Sweden, and historical writing as a literary genre in medieval Scandinavia. Finally, it provides an overview of courtly culture in Scandinavia.

In 1690, under the joint monarchy of King William II (III) and Queen Mary II, Presbyterianism was re-established as the system of governance for the Church of Scotland, replacing the Episcopalianism imposed by Charles II and James VII (II). This introduction lays out the available evidence for the process of change within the bounds of the Presbyteries of Stirling and Dunblane, including the survival of church records and the other primary sources, diaries, legal records, letters, and sermons. It also lays out the core themes of the work; the questions of how the changes were implemented locally, how far the people were in harmony with the changes and how stable Presbyterianism was in the area. It discusses the continuities and discontinuities between the pre- and post-1690 ecclesiastical regimes, and shows how the area covered by the Presbyteries exemplified many of the issues found in Scotland as a whole.

This chapter examines church and government in Angevin England, and especially the representation of those who held leading positions in both. The first subject is the shadow cast by the figure of Thomas Becket over later ecclesiastical matters and their representation. Although the Becket dispute itself is not prominent in these histories, churchmen of the last quarter of the century were often judged in comparison to Becket. The rest of the chapter concentrates on the career of William Longchamp, bishop of Ely, papal legate, and royal chancellor. The extraordinary invectives against Longchamp written by contemporaries reflect the real hostility that he provoked, but also the emergence of negative depictions of men in government, drawn from recent history but also from imperial Rome.

In the summer of 1660, a strange phenomenon followed Mount Vesuvius’s eruption: red or black crosses started appearing on people’s linen, clothes, and even limbs. Since the Neapolitan people feared that the crosses were a supernatural occurrence and a terrible omen, the political and ecclesiastical leaders promoted the publication of books providing reasonable and pious explanations of the phenomenon. Among the authors who intervened in the debate over the nature of the crosses were Carlo Calà (who was hoping to gain favor with both the Viceroy and the Pope) and Athanasius Kircher, one of the leading protagonists of early modern Catholic culture. This chapter explains how the common interest in the crosses and Kircher’s scientific curiosity for fossils and giants provided Carlo with the opportunity to approach Kircher and make him aware of the case of his ancestor Giovanni, with the hope that the illustrious Catholic intellectual might support it.

In view of the growing need to reinforce the students’ learning process, the counterpractice is projected as an innovative educational tool capable of achieving a learning evolution. Through this activity, which has already been implemented in the subject of Ecclesiastical Law of the State at the Jaume I University of Castellón, the student is granted the possibility of studying in depth a highly topical issue to prepare a legal reflection. Their previous autonomous work will be complemented and perfected with a rigorously updated legal-practical exposition by the teacher after which she will propose to the student an experimental practice with the aim of contrasting it with the legal reality. The learning evolution will take place when students are able to carry out an analysis of factual and legal basis, but enriched with the empirical contrast based on personal or third-party experiences that can lead to a major debate in relation to possible mismatches between law and social reality.