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1
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s. Bożena Szewczul, Działalność zakonodawcza błogosławionego Honorata Koźmińskiego a nowe instytuty w Kościele katolickim. Studium prawno-historyczne, Wydawnictwo UKSW, Warszawa 2008, ss. 565.

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Wenz W.
Wrocławski Przegląd Teologiczny
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2018
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vol. 18
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issue 2
2
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Ks. Ambroży Skorupa SDS, Koncepcje odnowy życia konsekrowanego w Antepraeparatoria oraz ich recepcja w posoborowym prawie kościelnym, Lublin 2008, ss. 208.

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Wenz W.
Wrocławski Przegląd Teologiczny
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2018
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vol. 17
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issue 2
3
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Prawa duchownych w Kodeksie Kanonów Kościołów Wschodnich

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Wenz W.
Prawo Kanoniczne
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2004
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vol. 47
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issue 1-2
181-200
IT
Codex Canonum Ecclesiarum Orientalium, ab Joanne Paulo Papa II Constitutione Apostolica Sacri Canones, diei 18. X. 1990 a. Promulgatus, novem iura obligatoria totius cleri Catholicarum Ecclesiarum Orientalium communia enumerat Legislator, similiter ac enumerando iura cleri, multoties normis iam pridem in Codice Iuris Canonici 1983 anni promulgato usufruitur. Tamen notandum est Codicem Canonum Ecclesiarum Orientalium enumarationem magis evolutam et specificam iurium communium totius cleri Catholicarum Ecclesiarum Orientalium sui iuris habere, quam quod in Codice Iuris Canonici (Ecclesiae Latinae) invenitur.
4
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Obowiązki duchownych w Kodeksie Kanonów Kościołów Wschodnich

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Wenz W.
Prawo Kanoniczne
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2002
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vol. 45
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issue 3-4
155-179
PL
Codex Canonum Ecclesiarum Orientalium a Papa Joanne Paulo Π Constitutione Apostolica Sacri Canones, die 18. X. 1990 a. promulgatus, complures taxativas obligationes communes omnibus clericis Catholicarum Ecclesiarum Orientalium enumerat. In articolo hoc 12 obligationes indicantur, quae ad obligationes clericorum in eorum pastorali cura in Ecclesia sui iuris referuntur. Maior pars obligationum in CCEO eadem est cum normis CIC propter eundem fontem, quem Revelatio et Traditio Ecclesiae constituit. Tamen in CCEO aliquae differentiae cum CIC inveniuntur, propter diversas solutiones, quae erga clerum Ecclesiae Latinae acceptae sunt.
5
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Prawna zdolność osoby transseksualnej do zawarcia małżeństwa w polskim systemie prawnym i porządku kanonicznym : quaestio disputanda

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Wenz W.
Prawo Kanoniczne
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2005
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vol. 48
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issue 3-4
135-150
PL
Das Problem der Transsexualität und der Rechtsfähigkeit der Transsexuellen eine Ehe zu schliessen gemäss dem polnischen Zivilrecht und dem kanonischen Recht muss betrachtet werden nicht nur im Bereich irgendeiner Personengruppe aber auch in Rahmen der Kirchengemeinschaft. Die Transsexuellen begründen ihren Gechlechtswecksel vor allem mit psycholigischen Argumenten die vom Zivilrecht und vom kanonischen Recht nicht anerkannt werden. Jedoch das Zivilrecht schafft die Umstände die den Geschlechtswecksel ermöglichen und den Transsexuellen Eheschliessung erlauben; das kanonische Recht im Gegenteil verweigert den Transsexuellen die Rechtsfähigkeit eine Ehe zu schliessen aus Grund der ursprünglichen genetischen Identität der Person.
6
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Recepcja norm prawa powszechnego o szafarzu sakramentu chrztu świętego w prawie partykularnym wybranych synodów diecezjalnych w Polsce

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Wenz W.
Prawo Kanoniczne
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2006
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vol. 49
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issue 3-4
87-119
PL
Receptio normarum iuris universalis in statutis nonnullarum synodorum Anni Iubilaei in Polonia quoad officia ministrorum Sancti Baptismi legislatores particulares debitam curam fidei tutelae fundamentarum praescriptionum Legislatoris Universalis monstavisse clare confirmant. Ius universale sacerdotes pastores canonicos ministros sollemni celebrationis primi sacramenti sanctae fidei vidit. Tamen legislatores synodales suis in statutis consuetudines et practicas locales servaverunt, quae normis iuris universalis non contradicunt.
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Ochrona życia dziecka poczętego w prawie kanonicznym

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Wenz W.
Kościół i Prawo
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2016
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issue 5 (18) nr 2
127-165
PL
Życie ludzkie, jako dar pierwotny i fundamentalny, jest nienaruszalne i święte, dlatego od samego początku domaga się od każdej osoby należnej mu ochrony. Takie przesłanie zostało zawarte w normach prawa naturalnego i wskazaniach religijnych. Kościół od samego początku stoi na stanowisku obrony i ochrony prawa do życia, bowiem jest to uniwersalna płaszczyzna działania dla wszystkich ludzi. Dlatego prawo do życia nie jest tylko kwestią światopoglądu, ani nie jest prawem religijnym, lecz najbardziej podstawowym prawem każdego poczętego człowieka. Natomiast w porządku moralnym przykazanie „Nie zabijaj” staje się fundamentalną zasadą i normą powszechnego kodeksu moralności, który został wpisany w sumienie każdego człowieka. Broniąc prawa do życia, Kościół i państwo otaczają także troską każdą kobietę, która poczęła dar życia i winna być służebnicą nowego życia przez fakt poczęcia i urodzenia osoby ludzkiej. W konsekwencji życie ludzkie każdej osoby staje się najbardziej wartościowym darem od Boga, zwłaszcza dla rodziny i narodu. Zarówno Kościół, jak i państwo, mają brać udział w budowaniu kultury życia, a nie w propagowaniu kultury śmierci, która może zwiastować zaistnienie cywilizacji śmierci, a nie cywilizacji życia. Przepisy i dyscyplina kanoniczna Kościoła Katolickiego jednoznacznie bronią życia każdego poczętego dziecka, jak również realizacji prawa do życia od momentu poczęcia do naturalnej śmierci.
EN
As the original and fundamental gift, every human life is inviolable and sacred, that why from the very beginning demands its protection. This message is well built-in the standards of natural law as well as religious laws. From the very beginning her existence, the Catholic Church has been taking position to defend and protect the right of life for every human being. The right to life is not just a matter of belief, nor is just a religious law, but the most fundamental right of every conceived human being. In the moral order the commandment “you shall not kill” is the fundamental principle and standard of universal code of morality, which is written in the conscience of every human being. When the Church and the State defend the right to life also they have to be concern about every woman who conceived the gift of life and should be a handmaid of new life by the fact of conception and birth of a new person. As a consequence, human life of each person becomes the most valuable gift from God, especially for the family and the nation. Both the Church and the State need to be part of building the culture of life rather than the promotion of the culture of death because the culture of death can lead every civilization to fall into ruin. Rules and canonical discipline of the Catholic Church unequivocally defends the life of every unborn child, as well as promote the implementation of the Law which protect the right to life from the moment of conception to the natural death for every human being.
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The legal consequences of the deficiencies legal acts toward properties of the Catholic Church

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Wenz W., Skwierczyński M.
Wrocławski Przegląd Teologiczny
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2019
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vol. 22
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issue 1
PL
There is no way to challenge the fact that rules and regulations of the Canon law should not be the binding source of Polish law (article 87 of the Constitution of the Republic of Poland (RP)). It is also obvious that the Canon Law cannot have directly effect on the Polish law. However, the effectiveness of the standards of the Canon law in the national legal system depends on their recognition by the State (article 25, paragraph 3, of RP). This does not mean, however, that the provisions of the Canon Law cannot, in any way, affect the effectiveness of the civil-legal action. Both, the case-law of the court in Poland and the majority of the representatives of the doctrine of the Catholic Church indicate the existence of laws that allow for recognition some solutions adopted in the Canon law as obtained in Poland. Let us point out in particular the 4th article of the Concordat, which recognizes the legal personality of the Catholic Church, and recognizes also the Canon Law as a statutory law for the organization of the Catholic Church. All these are regulated by the 35th and 38th article of the civil code as well as the 7th article of the act of relationship the Catholic Church and the Republic of Poland. Saying that in the Polish law, there is no regulation on the organization and operation of the Catholic Church, and at the same time, the Concordat and mention above bill point out clearly that the Cannon Law is the statutory law for the organization of the Catholic Church. Objective reasons entitle to formulate the conclusion that canonically defective legal action such as the alienation of ecclesiastical property without the authorization of the competent ecclesiastical authority should, in principle, be considered in the light of the civil law as the imperfect legal action (negotium claudicans). This action could be change only by the competent ecclesiastical authority. If, however, there has been no confirmation of it, in connection with the provision of the 63 article of the civil code becomes absolutely null and void. In such cases we are dealing with a legal action to which the consent is required in the front of the third party. This third party must be the civil law. The civil law is only the right place for standards governing the relevant issues; such indication comes directly from the 5th article of the Concordat, which is confirmed by the decision of the Supreme Court form December 19, 2008 (III CZP 122/08). This conclusion is based on the fact that the autonomy of private entity was destroyed and limited with great effects not only to the entity which lost properties but also other entities which had been related to in any ways.
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