Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 10

first rewind previous Page / 1 next fast forward last

Search results

help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

Usunięcie z urzędu kościelnego według motu proprio papieża Franciszka Come una madre amorevole

100%
Stokłosa M.
Sympozjum
|
2017
|
issue 2(33)
231-247
PL
Papież Franciszek 4 czerwca 2016 roku ogłosił motu proprio Come una madre amorevole. W dokumencie tym precyzuje już istniejące normy dotyczące usunięcia osoby z urzędu kościelnego z poważnych przyczyn, które są zawarte odpowiednio w kan. 193 KPK/83 i kan. 975 KKKW. Zgodnie z jego postanowieniami przyczynę tę stanowią zaniedbania w sprawowaniu urzędu przez biskupów diecezjalnym i innych podmiotów wymienionych w motu proprio, które przyniosły poważną krzywdę osobie fizycznej lub określonej wspólnocie wiernych. Wśród tych poważnych przyczyn jest niedbałość sprawujących określone urzędy w reagowaniu na przypadki nadużyć seksualnych wobec małoletnich oraz osób dorosłych, które mają habitualne upośledzenie używania rozumu. Ponadto nowe przepisy regulują, w jaki sposób mogą oni zostać usunięci z zajmowanego stanowiska. Jeśli wystąpią poważne oznaki zaniedbania w sprawianiu powierzonego urzędu, to jedna z upoważnionych Kongregacja Kurii Rzymskiej, po otrzymaniu takich informacji, przeprowadza administracyjne dochodzenie zgodnie ze wskazaniami zawartymi w papieskim dokumencie. Po jego zakończeniu, w przypadku uznania usunięcia tytulariusza z urzędu za stosowne, Kongregacja może wydać odpowiedni dekret o usunięciu lub zachęcić piastującego urząd do złożenia rezygnacji w ciągu piętnastu dni. Jeśli zainteresowany nie przedłoży rezygnacji w przewidzianym terminie, to dykasteria będzie mogła wydać dekret o usunięciu. Decyzja Kongregacji o usunięciu z urzędu wymaga szczególnego zatwierdzenia przez biskupa Rzymu.
EN
Pope Francis proclaimed motu proprio As a loving mother on the 4th of June 2016. In the document, the Pope specifies the already existing norms for the removal of a person from the Church office for serious reasons, which are contained in can. 193 CIC/83 and can. 975 of the CCEO. According to the document, this failure is seen in the negligence in exercising the office by diocesan bishops and other subjects mentioned in the motu proprio, which have caused serious harm to the physical person or specific community of the faithful. Among these serious causes is the negligence on the part of those who exercise certain authority to respond to cases of sexual abuse of minors and adults who have a habitual impairment in the use of reason. In addition, the new regulations govern how they can be removed from their posts. If there are serious signs of negligence in the performance to the assigned office, one of the authorized Congregations of the Roman Curia, upon receiving such information, shall carry out administrative inquiries in accordance with the indications contained in the papal document. Upon its conclusion, if the removal of the titular from the office is considered appropriate, the Congregation may issue a suitable decree of removal or encourage the one who holds the authority to resign within fifteen days. If the person concerned fails to submit the resignation within the prescribed time, then the dicastery will be permitted to issue a decree of removal. The decision of the Congregation to remove one from the office requires a special approval of the Bishop of Rome.
2
Publication available in full text mode
Content available

Uwolnienie penitentów z kar kościelnych w zakresie wewnętrznym sakramentalnym

100%
Stokłosa M.
Sympozjum
|
2016
|
issue 2(31)
97-120
EN
In the sacrament of reconciliation a penitent through the service of an authorized priest receives the forgiveness of sins through the mercy of God and consequently is reconciled with the Church. One of the fundamental elements of this sacrament is confession of sins in the presence of an authorized priest. Minister of this sacrament, a priest, needs to be delegated to administer this sacrament through the proper licensing. It is given through the power of the law itself or by the attachment to the office or alternatively by the designated church power. In the individual and integral confession penitent could confess the grave sin to the authorized priest which in the Church’ legislation has been defined as offense. In that situation not every priest who is able to listen to confession will have the capacity to give absolution due to the gravity of that sin. In order to release the penitent from the incurred censure the minister needs the adequate power which is given by the legislator in CIC/83 or by the competent power. The power of the confessor is subjected to some restrictions because he is unable give absolution from the Church’ punishments in all cases and release the penitent from all the sins committed. The source of these restrictions, is among others, the division in the Church’ punishments between censures and expiatory punishment and between punishments latae sententiae and ferendae sententiae as well as eventual declaration of the punishment latae sententiae. Moreover, another source of the restrictions applicable to the power of a confessor is the reservation made by the Holy See which applies to some excommunications latae sententiae. The common law this kind of power, with some limits, allocates to the following ministers of that sacrament: 1) bishop; 2) the ordinary; 3) canon penitentiary; 4) a chaplain of a hospital, prison or a sea trip; 5) any confessor in an emergency situation (casus urgens). Additionally the permission to give absolution in some limited range of internal sacramental punishments might be given by the Holy See and by the competent ordinary.
3
Publication available in full text mode
Content available

Bożena Szewczul, Działalność zakonodawcza Błogosławionego Honorata Koźmińskiego a nowe instytuty w Kościele katolickim. Studium prawno-historyczne, Warszawa 2008, ss. 565

100%
Stokłosa M.
Sympozjum
|
2011
|
issue 1(20)
143-149
4
Publication available in full text mode
Content available

Formacja w świetle Kodeksu Prawa Kanonicznego (1983)

100%
Stokłosa M.
Sympozjum
|
2014
|
issue 1(26)
133-147
EN
The main stages of a religious formation are: a postulate, a novitiate, a period of time after the temporal vows and after the perpetual vows until death. All stages are equally important. The formation of members of Religious Orders preparing to receive Holy Orders also is specific. The first stage of initial formation is a postulate. It take its course under the proper law of a Institute. The novitiate is a period of a more intense formation. Its rules are strictly regulated by common law. If after a period of novitiate a competent superior recognizes a novice as suitable for, and he himself wishes to continue his life at the institute, he is admitted to temporal profession. Perpetual vows may be made no earlier than after three years of temporal vows. Usually, after the novitiate and temporal profession the candidates continue their formation in preparation to the Holy Orders including the completion of philosophical and theological studies, while others professed held their initial formation in accordance with the guidelines of the proper law of their own Institute. This period of formation in different institutes have common features as well as differences, arising from the charisms of specific congregations and religious orders. Differences also arise from the types of institutes (female, male, clerical, secular). At the time of perpetual profession, the formation of a religious does not end... After perpetual vows begins ongoing formation that lasts... until death. The Ongoing Formation is the way of the whole life, of both personal and communal. During this time personal qualities, evangelical witness and strengthening in the vocation shall be the subject of a continued development, according to the charism and mission of ones own Institute.
5
Publication available in full text mode
Content available

La divisione amministrativa dell’istituto religioso

100%
Stokłosa M.
Sympozjum
|
2016
|
issue 1(30)
93-109
PL
Instytuty zakonne o zarządzie centralnym, jeśli tylko zaistnieją warunki wymagane przez prawo własne, dzielą sią zazwyczaj na prowincje. W myśl kan. 621 prowincję tworzy „połączenie wielu domów pod kierownictwem jednego przełożonego stanowiące bezpośrednią część tego instytutu”. Zasadniczo podział instytutu na prowincje następuje na podstawie kryterium terytorialności. Istnieją jednak możliwości podziału w oparciu o kryterium przynależności do określonej narodowości czy grupy językowej. Oprócz podziału na prowincje, możliwe jest utworzenie analogicznych jednostek administracyjnych, o czym wyraźnie wspomina kan. 620, mówiąc o prowincji i innej zrównanej z nią części. Taką jednostkę określa się w prawie własnym poszczególnych instytutów różnie, a mianowicie: wice-prowincja, region, kustodia. Są one tworzone na okres przejściowy, gdyż do założenia prowincji nie ma wystarczającej liczby członków lub brakuje im odpowiednich struktur organizacyjnych czy też innych ważnych elementów konstytutywnych określonych w prawie własnym, które konieczne są do erygowania prowincji.
EN
Religious institutes with the central management, if the external conditions and the internal law permit, are usually divided into provinces. Following the intention of canon 621 CIC/83 the province creates „connection or putting together of several houses under the jurisdiction of one superior, which is the integral part of the institute”. Usually the institutes are divided into provinces based on the territorial criterion, but other possibilities, for example personnel criterion, based on the affiliation to particular nation or language are permitted. Besides provinces there is a possibility of creating other analogical administrative entities as it is mentioned in canon 620, which talks about equal equivalent part. Such entity is described by the internal law of the institutes by various names, namely: vice-province, region, custody. They are created for the transitional period of time because there are not enough members for the creation of the province or because there are no sufficient organisational structures. There might be other important reasons, like lack of fulfilment of internal law requirements, that could prevent the creation of the province.
6
Publication available in full text mode
Content available

Carlos Encina Commentz Quando e come ricorrere alla Penitenzieria Apostolica, Libreria Editrice Vaticana, Citta del Vaticano 2011, ss. 38

100%
Stokłosa M.
Sympozjum
|
2011
|
issue 2(21)
7
Publication available in full text mode
Content available

o. Dariusz Borek O. Carm, „Sextum Decalogi praeceptum” w kanonicznym prawie karnym aktualnie obowiązującym, Tarnów 2015, ss. 139.

100%
Stokłosa M.
Sympozjum
|
2015
|
issue 2(29)
161-165
8
Publication available in full text mode
Content available

L’uso del pane con poca quantità di glutine e del mosto come materia eucaristica

100%
Stokłosa M.
Sympozjum
|
2011
|
issue 1(20)
105-122
IT
La Chiesa si è sempre preoccupata di dare indicazioni normative per la preparazione dell’appropriata materia eucaristica. Da alcuni decenni si è particolarmente vivo nella Chiesa il problema di ricevere la Sacra Comunione dai fedeli affetti da morbo celiaco e dei sacerdoti affetti da alcoolismo o da altra malattia che impedisca l’assunzione anche in minima quantità di alcool. La Congregazione per la Dottrina della Fede nei diversi recenti interventi ha dichiarato che le ostie speciali nelle quali il glutine è completamente assente sono materia invalida per l’Eucaristia. Sono invece materia valida le ostie nelle quali è presente la quantità di glutine sufficiente per ottenere la panificazione senza aggiunta di materie estranee. L’ordinario può concedere ai celiaci di ricevere la Comunione con le ostie a contenuto minimo di glutine. Quando il celiaco non può neppure accostarsi alla Comunione eucaristica utilizzando queste ostie o ci sono le difficoltà di trovarle, in questo caso si può ricevere la Comunione sotto la specie del vino. Per i sacerdoti affetti da alcolismo o altra malattia si può usare il mosto, cioè il succo di uva fresca o anche conservata con sospensione della fermentazione per congelamento o altri metodi che non ne alterino la natura, ovvero limitarsi alla sola specie del pane. Però in questi casi si deve rispettare le regole determinate dalla Congregazione per la Dottrina della Fede al riguardo della celebrazione individuale e anche della partecipazione di tale sacerdote nella Santa Messa concelebrata. Le ultime disposizioni sono state date dalla Congregazione nella lettera ai presidenti delle Conferenze Episcopali, datata 24 luglio 2004.
9
Publication available in full text mode
Content available

Obowiązek ustanowienia ekonoma w instytucie zakonnym

100%
Stokłosa M.
Sympozjum
|
2009
|
issue 1(18)
71-86
10
Publication available in full text mode
Content available

Wydalenie ipso facto z instytutu zakonnego

100%
Stokłosa M.
Sympozjum
|
2013
|
issue 2(25)
123-138
EN
The dismissal of a member ipso facto from the Religious Institute which quite often is referred to in the Canon Law literature (a iure) is automatic and without the intervention of any ecclesial or religious authority. It concerns perpetually or temporarily professed religious. It is effective the moment a religious commits one of two serious offences against Church Law as enumerated in Canon Law 694 §1. A member is to be considered automatically dismissed if he/she: has notoriously defected from the Catholic faith o has contracted marriage or attempted it, even only civilly. The religious is no longer a member of the Institute through the fact of the offence stated in this Canon. However, the major superior with his council, after collecting the evidence about offences done by religious is obliged to issue without delay a declaration of the fact so that the dismissal is juridically established. According to canon 694, §2, “in these cases, after the proof has been collected, the major superior with the council is to issue without any delay, a declaration of fact so that the dismissal is established juridically.” This act is a formal declaration which confirms the fact of the offence committed by religious and at the same time is a legal confirmation of his dismissal at the moment the offence was committed, and before the declaration of the major superior and his council was made.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.