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The administration of Church property until the tenth century: some of the provisions, especially the councils, and its reception in the Code of Canon Law by John Paul II

100%
Di Nicco J. A.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
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2018
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vol. 8
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issue 1
ES
This article analyses the evolution of the goods of the Church and its administration during the first millennium of the Christian era. It reveals the first community of Jerusalem where believers had everything in common, discusses the centrality of the Bishop and severely damaging mismanagement, and some of the provisions on the subject under study, especially those arising from the various councils. It talks about the attempts and tendencies towards the disintegration of the diocesan heritage as a unitary whole from the sixth century; notwithstanding which, the Bishop has the responsibility for his subordinate entities, keeping the administrative power over the property of the diocese. In the last part, the article presents several of these provisions in the Code of Canon Law by John Paul II.
2

Kaspar Schuwenpflug i jego rola w procesach polsko-krzyżackich w pierwszej połowie XV wieku

75%
Borawska T.
Zapiski Historyczne
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2014
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vol. 79
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issue 2
7-28
EN
Caspar Schuwenpflug (died 1423) belonged to the most distinguished Teutonic lawyers along with the general prosecutor in Rome – Peter of Orneta (died 1419). In Schuwenpflug’s diplomatic activity one may distinguish three periods. The first one embraced the years 1411–1414 which he spent in Prussia; the second stage of his activity was connected with his participation in the Council of Constance (1414–1418); the last stage of his activity overlapped with his stay in Italy where he died. He made a carrier thanks to his skills, the support of the bishop of Warmia Henryk Sorbom, and the friendship with Peter of Orneta. In the summer of 1412 he was one of the Teutonic envoys in Buda; he also took part in the Polish-Teutonic talks in Kaunas in 1413 as well as in the trial in Buda in 1414. Nevertheless, he was the most successful in the Council of Constance where he defended the interests of the Teutonic Order. He also represented the Teutonic Order during the talks between Grand Master Michael Küchmeister and King Jagiello in Veliuona in 1418, and in the Polish-Teutonic negotiations in Gniewkowo in 1419. At the court of Pope Martin V he defended the inviolability of the Treaty of Toruń of 1411. At the beginning of 1420 he was appointed bishop of Osel and moved to Livonia. Dissapointed with the poverty of his Church he asked the Pope to allow him to go back to the Roman Curia where he made attempts to take over the bishopric in Warmia. In March 1421 he played a major role in the Polish-Teutonic negotiations (the Roman trial). He continued the uncompromising policy of the Teutonic Order and consistently executed the grand masters’ orders until his death.
3
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The Structure of the Concept of Political Freedom in Hannah Arendt’s Philosophy

75%
Eliasz K.
Avant
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2019
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vol. 10
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issue 1
29-42
EN
This paper is devoted to clarifying Hannah Arendt’s concept of political freedom (which, at certain points, is markedly obscure) by the means of analysing its structure. My analysis proceeds in three steps. Firstly, I distinguish a pre-political concept of freedom as exercising spontaneity, which is at the root of Arendt’s understanding of political freedom. Secondly, I analyse her account of freedom as exercising action and indicate its relationship to the elementary freedom of spontaneity. Arendt endowed action with a distinguished importance, since she assumed that it is the only activity within the vita activa (the other two being labour and work), which has a special anthropological and axiological significance. According to Arendt, only action allows one to truly experience the fundamental aspect of the human condition, which is the fact of human plurality; it is also the only activity which allows one to exercise specifically public principles, such as solidarity, equality, or justice. Thirdly, I indicate how these two accounts of freedom translate into Arendt’s concept of political freedom. This analysis reveals that the Arendtian concept of political freedom is markedly original. She did not define it in a usual manner, i.e. through indicating bundles of legal and political rights which determine the accepted scope of participation in the public affairs. The inherent part of her concept of political freedom is a specific account of how it must be exercised (i.e. through action). Political freedom understood as the participation in governance exercised through action is not merely an activity of instrumental, but also anthropological and axiological importance, which is due to the special anthropological and axiological meaning of action. In the final section, I discuss the practical dimension of Arendt’s theory. She doubted whether the traditional representative democracy is capable of accommodating her ‘rich’ ideal of political freedom, therefore she proposed an alternative account of political system based on councils. I formulate objections against this proposition and demonstrate that councils would presumably fail to accommodate Arendt’s exacting account of political freedom
4
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Динаміка представництва духовенства у районних радах Волинської області II–VI скликань

63%
Пахолок В., Дудка О.
Studia Politologica Ucraino-Polona
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2015
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vol. 5
163-168
EN
The religious factor occupies the remarkable place in the political process of state. The end of the XX-the beginning of the XXI century has been affected by the attraction to the strengthening of trends of the mutual usage by these worlds all possible resources for the achievement of the personal strategic goals. The role of religious organizations in the parliamentary and presidential election campaigns of the recent years has been examined. The official positions of the religious organizations in which the tendency to the separation of the spiritual and political life is clearly traced. It has been emphasized the active involvement of the religious organizations in the political life of the regional and district levels, local communities, which quite often openly support certain candidates, or parties. It is found out, on the example of the Volyn region, that quite not uncommon are the cases of the direct participation of the religious organizations’ representatives in the struggle for the deputy mandates in the bodies of government of the different levels. These tendencies are mostly expressed on the districts’ levels. For the first time the representatives of the priesthood won the deputy mandates in the district councils of Volyn region in 1994 (local councils of the second convocation). Characteristically, that starting from the given convocation the clergy had constant representation in the district councils despite the changes of electoral system to the local councils, though the cases of the membership in the political parties had been extremely rare. The investigation showed, that the summarizing of the results of election campaigns to the local councils, in this section, is being possible only at the regional level, as in the councils of some areas there were not clergy representatives in any of convocation.
5
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Парламент или Советы: российский выбор 1918 года

54%
Исаев И. А.
|
2016
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vol. 14
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issue 3
93-99
EN
The article deals with one of the most important issues in the Soviet political and legal history. The choice of the political form that was established almost immediately after the victory of the Bolsheviks in the Revolution of 1917, meant a change in the direction of development of the state. Councils became an alternative to the parliamentary republic. The article analyzes the basic principles of both political systems and the reasons for such a choice. The author emphasizes transnational political direction of the so-called “direct action” which took place not only in Russia, but also in several European countries.
6
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Magic practices against human life and health in late antiquity as reflected in Church legislation

51%
Ożóg M.
Vox Patrum
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2015
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vol. 63
243-252
PL
Zachowania magiczne były od niepamiętnych czasów elementem kultury. Świadectwa w postaci amuletów, różnych narzędzi czy zaklęć systematycznie są odkrywane. Magia przenikając w świat religii, stawała się jej elementem, z cza­sem aż do tego stopnia, że w zależności od okresu historycznego, nie sposób od­różnić jednej od drugiej. W niniejszym artykule zostały poddanie analizie, z per­spektywy ustawodawstwa kościelnego, praktyki magiczne szkodzące zdrowiu i życiu. Oczywiście przepisy prawne mają na celu eliminację błędów i zagrożeń przez co przedstawiają obraz jednostronny nie oddający wszystkich aspektów ży­cia. Niewątpliwie jednak odnoszą się do zagrożeń realnych i przez to poszerzają wiedzę o epoce. W przedstawionym tekście wzięto pod uwagę takie praktyki ma­giczne, które celowo i umyślnie miały szkodzić konkretnym osobom.
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