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Doniosłość wschodniej kodyfikacji Jana Pawła II w aspekcie kan. 1 CIC i kan. 1 CCEO

100%
Gajda E.
Studia Prawno-Ekonomiczne
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2011
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vol. LXXXIII (83)
63-101
EN
Papa Giovanni Paolo II – come supremo legislatore nella Chiesa cattolica – ha promulgato due codici di diritto canonico per instaurare un tale ordine di diritto comune (il Codex iuris canonici nel 1983 e il Codex canonum Ecclesiarum orientalium nel 1990). In questo modo è stata finita l´opera di aggiornamento promossa dal Concilio Vaticano II e di revisione della legislazione ecclesiastica della Chiesa cattolica. Il Codice di diritto canonico contiene – di regola – il diritto comune della Chiesa latina. Il Codice dei canoni delle Chiese orientali include – anche normalmente – la normativa canonica delle Chiese orientali cattoliche. La legislazione canonica orientale promulgata da Giovanni Paolo II nel 1990 si applica alle Chiese orientali cattoliche ma non riguarda tutte le Chiese cattoliche orientali. Il presente studio intende proprio illustrare la disciplina comparativa tra il Codice latino (CIC) e il Codice per le Chiese cattoliche orientali (CCEO) – cioè nei ,,Codici di Giovanni Paolo II” – sui primi canoni delle due codificazioni canoniche. Il problema non si può derivare dal fatto che i canoni del Codice dei canoni delle Chiese orientali riguardano unicamente le Chiese orientali cattoliche [...] nisi relationes cum Ecclesia latina quod attinet, aliud expresse statuitur. Per questo motivo si limita a esaminare i alcuni problemi interrituali: ci sono i canoni del Codice latino che si riferiscono alle Chiese orientali cattoliche, come pure ci esistono i canoni del Codice per le Chiese cattoliche orientali che vincolano (direttamente o indirettamente) i latini. A questo punto sembra opportuno notare che il CCEO – nella sua apertura ecumenica – riconosce alle Chiese e comunità ecclesiali non cattoliche il diritto di regolare la situazione giuridica dei propri fedeli secondo il proprio diritto.
2
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Prawo kanoniczne – skostniałe, zmieniane czy odnawiane?

84%
Jakubiak T.
Warszawskie Studia Teologiczne
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2017
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vol. 30
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issue 3-4
16-31
EN
Following changes in law that have taken place even in the last years of the Church's existence one certainly cannot say that it is fossilized. On one hand it listens to the needs, problems and life of the community of Faithful and on the other to the Revelation. It takes into account the achievements and development of theological, biblical, patristic and anthropological science. It is constantly changing.Are these changes well enough characterized by the term "renewal"?Given the nature of canon law as well as the objectives pursued by the Legislator in correcting/changing the law it seems that we can say that in most cases the Legislator changing the law also renewed it.The Church as the Legislator always has its eyes on Jesus and the Revelation that he gave to the Church. It is no wonder that all changes in the law are directly or indirectly guided by one main goal which is the salvation of man. This principle is superior in canon law to this day. Revelation is the foundation of the law and a framework of all the changes taking place in it.As the community of the Church is subjected to historical determinants therefore the law governing community life of the Church is also a subject of historical determinants.Readiness to take into account progress and changes in theological, anthropological, biblical, patristic and legal sciences shows that the Legislator is not only changing the law but also renews it.
3
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Prawo liturgiczne Kościoła łacińskiego a Kodeks prawa kanonicznego z 1983 roku. Wybrane zagadnienia

84%
Korporowicz Ł. J.
Studia Prawno-Ekonomiczne
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2014
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vol. XCI (91)/1
23-45
EN
In this article Author is attempting to answer on question referring to the category and character of liturgical norms embodied in the Code of Canon law of 1983. In the first part of the article Author has outlined the main factors of the development of liturgical legislation since the Apostolic times until the promulgation of the Codex Iuris Canonici 1917. In the second part of his article Author has analysed the rule of law contained in can. 2 of the modern Code of Canon Law of 1983 as well as the vision of liturgical law introduced in this Code. Finally, in the third part of the article Author has discussed the actual examples of the liturgical provisions embodied in the Code. The examination of those provisions enables Author to proclaim that the Code of Canon law contains three types of rules referring to the liturgy: (1) administrative rules that describe the responsibilities of the Church authorities to act in the liturgical matters, (2) provisions that contain cross-references to the liturgical books and (3) provisions that contain “pure” liturgical norms.
4
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Duties of the penitent and confessor in the light of 21 Constitution of the Fourth Lateran Council

84%
Dohnalik J.
Łódzkie Studia Teologiczne
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2023
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vol. 32
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issue 3
141-150
PL
Na początku XIII w. nastąpił kryzys Kościoła instytucjonalnego. Papież Innocenty III podczas Soboru Laterańskiego IV, w odpowiedzi na kryzys, wprowadził obowiązek corocznej spowiedzi i podkreślił znaczenie tej praktyki sakramentalnej. Konstytucja Omnis utriusque sexus zawierała zobowiązanie każdego wiernego do spowiedzi przynajmniej raz w roku oraz do przyjmowania Eucharystii w okresie wielkanocnym. Obowiązek ten dotyczył każdego ochrzczonego mężczyzny i kobiety po osiągnięciu wieku rozeznania, który ówcześni komentatorzy Soboru określali na około siedem lat. Choć według średniowiecznych kanonistów obowiązek ten odnosił się do spowiedzi z grzechów śmiertelnych, w praktyce wszyscy wierni byli zachęcani do corocznej spowiedzi. Własny proboszcz miał obowiązek dopilnować wypełnienia tego przykazania przez wiernych powierzonych jego duszpasterskiej pieczy. W odpowiedzi na poważne zobowiązanie wiernych Konstytucja Omnis utriusque sexus nakładała istotne obowiązki także na spowiedników. Spowiednik miał być roztropny wobec spowiedzi penitenta, był porównywany do lekarza, który musi wybrać leczenie odpowiednie dla danej choroby. Wreszcie 21 Konstytucja Soboru Laterańskiego IV podkreśla obowiązek zachowania tajemnicy spowiedzi ze strony spowiednika i jednocześnie wprowadza surowe kary dla kapłana, który ją złamie. Wiele z opisanych przepisów jest nadal aktualnych we współczesnym ustawodawstwie kościelnym. Również dzisiaj, w obliczu kryzysu Kościoła, wydaje się wskazane, aby powrócić do owocnego sprawowania sakramentu pokty, co dotyczy zarówno spowiedników, jak i penitentów.  
EN
At the beginning of the 13th century there was a crisis in the institutional Church, in response to which Pope Innocent III during the Fourth Lateran Council introduced the obligation of annual confession and emphasised the importance of this sacramental practice. The 21st Council Constitution obliged every believer to go to Confession at least once a year and to receive the Eucharist during the Easter season. This obligation applied to every baptised man and woman upon reaching the age of discernment, which the Council’s commentators at the time put at around seven years. Although, according to the medieval canonists, this obligation referred to confession of mortal sins, in practice all the faithful were encouraged to go to confession annually. The own parish priest had the duty to see that this commandment was fulfilled by the faithful entrusted to his pastoral care. In response to the serious obligation of the faithful, the Constitution Omnis utriusque sexus also imposed important duties on confessors. The confessor was to be prudent towards the confession of the penitent; he was compared to a doctor who must choose the treatment appropriate to the illness. Finally, the 21st Constitution of the Fourth Lateran Council emphasises the obligation of confessional secrecy on the part of the confessor and at the same time introduces severe penalties for a priest who breaks it. Many of the provisions described are still relevant in contemporary Church legislation. Even today, in the face of the Church’s crisis, it seems advisable to return to the fruitful celebration of the sacrament of Penance, which concerns both confessors and penitents.
5
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Prawo kanoniczne w publikacjach ks. dr. hab. Jana Ślósarza

59%
Słowiński J.
Analecta Cracoviensia
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2019
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vol. 51
343-359
EN
Priest Jan Ślósarz, PhD (habil.), published two works on canon law and practical theology: O cenzurach kościelnych i ekskomunikach w szczególny sposób Papieżowi zastrzeżonych (On the church censures and excommunications reserved especially to Pope) (1900) and Władza kluczów w św. sakramencie pokuty (The power of keys in the holy sacrament of penance) (1902). Both publications proved to be useful to priests as well as to the faithful because they presented clearly the codes of canon law, which at that time was complicated and scattered across many documents. Both publications addressed the application of ecclesiastical penalties to clergy and to laity. These penalties were intended both to protect the doctrine of the Catholic Church and to help sinners. Some punishments were applied by confessors, other by bishops, and some were reserved exclusively for the Pope. Due of difficulties in obtaining absolution, clergy and laity restrained themselves from committing sins and the worst sinners were directed under care of the most experienced confessors. Priest Jan Ślósarz described in his publications various sins and provided detailed instructions applicable to clergy as well as to laity on how to deal with the person committing those sins.
PL
Ks. dr hab. Jan Ślósarz opublikował dwie prace z zakresu prawa kanonicznego i teologii praktycznej: O cenzurach kościelnych i ekskomunikach w szczególny sposób Papieżowi zastrzeżonych (1900) i Władza kluczów w św. sakramencie pokuty (1902). Obie publikacje okazały się przydatne zarówno dla kapłanów, jak i wiernych, ponieważ jasno przedstawiały przepisy prawa kanonicznego, które w owym czasie były skomplikowane i rozrzucone po wielu dokumentach. Obie publikacje dotyczyły stosowania kar kościelnych wobec duchowieństwa i świeckich. Kary te miały na celu zarówno bronić nauki Kościoła katolickiego jak i pomagać grzesznikom. Niektóre kary były stosowane przez spowiedników, inne przez biskupów, a niektóre były zarezerwowane wyłącznie dla papieża. Z powodu trudności w uzyskaniu rozgrzeszenia duchowni i świeccy powstrzymywali się od popełniania grzechów, zaś najwięksi grzesznicy byli kierowani pod opiekę najbardziej doświadczonych spowiedników. Ks. Jan Ślósarz w swoich publikacjach opisał różne grzechy i podał szczegółowe instrukcje odnoszące się zarówno do duchownych jak i świeckich, a dotyczące tego jak postępować z osobą, która spełnia takie grzechy.
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