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Ograniczenie prawa wiernego do Eucharystii – kan. 915 Kodeksu prawa kanonicznego z 1983 roku

100%
Zaborowski M.
Annales Canonici
|
2013
|
vol. 9
EN
The issue of admitting catholic believers to Holy Communion has always been a difficult one in the history. The position of the Church as expressed in Canon 915 of Code of Canon Law 1983 seems strict, but justified with its invariable teachings. The Catholics who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin should always be aware of the fact, that it is not the Church that restricts them in their entitlements, but it is them that deprive themselves of that right. This is not a new teaching or tightening of ecclesiastical discipline. This is a continuation of Jesus’s teaching.
2
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PRZESTĘPSTWO PORWANIA LUB PRZETRZYMYWANIA DLA OKUPU W PRAWIE KANONICZNYM KOŚCIOŁA KATOLICKIEGO OBRZĄDKU ŁACIŃSKIEGO

85%
ARENT O.
Civitas et Lex
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2014
|
issue 3
71-92
EN
Subject of this article is the legal research on actions of kidnapping or hostage- keeping for ransom, and in return release of the hostages. Likewise in polish criminal law and other penal law systems, also in catholic canon law this is a crime. The main point of the article is to illustrate the evolution of law regulations on these crimes, as well as dogmatic and legal analysis of can. 1370 and can. 1397 Code of Canon Law (CIC) from the year 1983, which are related to it. The article also relates to notification problem and expiration of prosecution.
3
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PORWANIE LUB PRZETRZYMYWANIE DLA OKUPU WEDŁUG KODEKSU KANONÓW KOŚCIOŁÓW WSCHODNICH Z 1990 ROKU

85%
ARENT O.
Civitas et Lex
|
2014
|
issue 4
49-58
EN
Subject of this article is the legal research on crime of kidnapping or hostage- keeping for ransom in jurisdiction of Code of Canons of Oriental Churches. Dogmatic and legal analysis of norms of the present code shows that can. 1445 and can. 1451 CCEO of 1990, alike can. 1370 and can. 1397 Code of Canon Law (CIC of 1983), provide the possibility to punish perpetrators of kidnapping or hostage – keeping for ransom of cleric persons, as well as any other person. Regarding this crime, penal sanctions upon CCEO of 1990 are heavier than these, which can be ordered based on CIC of 1983. Aside from mentioned offences, Canon Law of Oriental Churches penalizes physical or psychical tortures, so offender who kidnap or keep hostages with tortures will be liable for this crime. According to Canon Code of Oriental Churches, solely the court can order penalties, so likewise in polish penal law. However, due to specific ecclesiastic community, the nature of penal sanctions is spiritual.
4
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Upoważnienia habitualne (facultates habituales) - wprowadzenie do problematyki

85%
Skonieczny P.
Annales Canonici
|
2016
|
vol. 12
155-182
EN
This article presents the problematic concerning habitual faculties (facultates habituales). The Author applies the concept of power-conferring norms or norms of competence from legal theory. There follows a presentation of the evolution of habitual faculties from a privilege (cf canon 66 of the 1917 Code) to the power of governance (cf canon 132 of the 1983 Code). According to the Author, the term facultates is ambiguous. He distinguishes facultates in a strict sense (only these are power-conferring and “habitual” in the sense of canon 132), from facultates in a larger sense (e.g. faculties to hear confessions). There are two structural elements: the existing hierarchical relationship between the higher and lower instances, and the objective, i.e. the enlargement of the competence of the lower instance. The Author comments on these elements and, nally, presents some di culties to be solved.
XX
Artykuł przedstawia problematykę dotyczącą upoważnień habitualnych (facultates habituales). Autor odwołuje się do koncepcji norm kompetencyjnych z teorii prawa. Następnie ukazuje ewolucję upoważnień habitualnych od przywileju (por. kan. 66 kodeksu z 1917 roku) do władzy rządzenia (por. kan. 132 kodeksu z 1983 roku). Według autora termin facultates jest niejednoznaczny. Odróżnia on facultates w sensie ścisłym (tylko te są kompetencyjne i „habitualne” w rozumieniu kan. 132) od facultates w sensie szerokim (np. uprawnienie do słuchania spowiedzi). Są dwa elementy konstrukcyjne upoważnień habitualnych – uprzedni stosunek hierarchiczny między podmiotem wyższym i niższym w strukturze oraz cel, tj. poszerzenie kompetencji podmiotu niższego. Autor komentuje te elementy, a w końcu przedstawia pewne trudności, które domagają się rozwiązania.
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