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1

Prawne gwarancje autonomii i niezależności Kościoła katolickiego w Polsce w zakresie władzy jurysdykcyjnej w sprawach małżeńskich

100%

Bzdyrak G.

Przegląd Sejmowy

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2017

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issue 4(141)

19–38

EN

Both communities, religious and state ones, are composed of the same persons. Therefore the adoption of correct relationships between them allows for full cooperation in the pursuit of the common good and the good of the human person. The purpose of this study is to point out the essence of the principle of autonomy and independence of the Catholic Church and the state adopted in the Polish legal framework, each in its individual fi eld. The guarantees of autonomy and independence result not only from the Polish Constitution but also from the ratifi ed international agreement, i.e. the concordat, and the Act on the Relationship between the State and the Catholic Church. The mutual recognition of the autonomy and independence is also reflected in the provisions of internal laws of the Catholic Church. The mutual respect for independence includes not only freedom of action, but also in exercising jurisdictional authority over marriage. In marital matters, which remain in the area of interest of both communities, each has its exclusive jurisdiction in the relevant field.

2

Konkordat jako instrument prawny regulujący stosunki między państwem a Kościołem

100%

Głuszyńska I.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2017

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issue 46

85-102

EN

As a legal instrument the concordat is closely related to the European culture and tradition. It has its origins in the idea of dualism of politics and religion which accompanied the onset of Christianity in the Roman Empire. As an institution it came into existence in the Middle Ages and evolved considerably over the centuries. The international codification of human rights as well as the doctrinal output of the Vatican Council II exerted considerable influence on the present shape of the concordat. Today it serves as a tool for regulating the relations between the state and the Roman Catholic Church which is represented by the Holy See. The concordat aims to define more precisely the guarantee of religious freedom in both the individual and the community dimension in the way adapted to the needs of a particular country.

3

Church Universities in the Higher Education System in Poland. Part 1: Universities Run by non-Catholic Churches and Religious Associations

100%

Kwiecień-Miland M.

Polish Journal of Political Science

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2023

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vol. 9

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issue 3

4-13

EN

This study is a prolegomena for reflection on the legal system of church universities in Poland. This article is the first of two parts of research on this issue. In this part, attention has been focused on, firstly, the specificity of the Polish context of the issues we are interested in, and, secondly, the universities run by non-Catholic churches and religious associations. The presented specificity is also an introduction to research, which was included in a separate text “Church Universities in the Higher Education System in Poland. Part 2: Universities Run by the Catholic Church.” The material scope of Part 1 includes analyses of legal and non-legal sources regulating the functioning of non-Catholic church universities in Poland. In addition, a systemic division of these universities has been proposed, together with their description and specification of differences in legal status.

4

Polityka konkordatowa papieża Piusa XI w latach dwudziestych XX wieku

100%

Batóg M.

Łódzkie Studia Teologiczne

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2019

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vol. 28

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issue 4

41-54

EN

Pope Benedict XV’s activities which were meant to settle the relations between the Catholic Church and other states after the First World War were continued by his successor Pius XI. It was obvious for him due to attitudes radicalization in some European countries, where totalitarian systems were formed and which strived to subdue everything and everyone to the regime. The Pope saw this threat in the Soviet Union which was hostile to any religion. The Pope wanted to establish diplomatic relations with the Soviet Union neighboring states and in this way to stop the spread of communism in European countries where revolutionary atmosphere was present and stirred up. He wanted to protect the faithful of the Church from being pushed to the margins of social life. Good examples of this papal policy are concordats with Latvia, Poland, Romania and Lithuania. Those concordats generally survived till the beginning of the Second World War and till its end.

5

Church Universities in the Higher Education System in Poland. Part 2: Universities Run by the Catholic Church

100%

Kwiecień-Miland M.

Polish Journal of Political Science

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2023

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vol. 9

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issue 4

47-63

EN

This study serves as prolegomena to reflection on the legal framework of church universities in Poland. This article is the second of two parts of research on this issue. This installment specifically examines universities administered by the Catholic Church. The specifics of church universities within the Polish higher education system were outlined in Part 1, “Church Universities in the Higher Education System in Poland. Part 1: Universities Run by non-Catholic Churches and Religious Associations.” Part 2 explores the legal and extralegal sources governing the operation of Catholic church universities in Poland. Additionally, it proposes a systematic categorization of these higher education institutions, providing descriptions and highlighting differences in their legal statuses. The “Summary” at the end of this text encompasses both the analyses presented in Part 1 and Part 2.

6

Kontrowersje wokół polskiego konkordatu

88%

Węgrzyn R.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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issue 3(29)

381-400

EN

This article concerns discussion over controversy which accompanied preparations to signing of such specific international agreement as concordat is, between Polish State and the Holy See. After the period of annexation the Polish State signed in 1925 with the Holy See agreement that lost its binding force after the communists seized power in Poland in 1945. The Provisional Government of National Unity referred then to infringement of one of the concordat’s regulations by The Holy See and terminated the agreement. Many times in following years communist authorities tried to enter into diplomatic relations with the Catholic Church on their own conditions but every time the talks ended in failure. After gaining the independence in 1989 the Polish State faced the need not only to write and enact new constitution but also a new agreement with the Holy See which should have empowerment in this new constitution. Government of Hanna Suchocka brought into effect the signing of new concordat with the Holy See exposing by this themselves to many charges of legal and constitutional nature.

7

Freedom of Religion, Institution of Conscientious Objection and Political Practice in Post-Communist Slovakia1

88%

Plichtová J., Petrjánošová M.

Human Affairs

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2008

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vol. 18

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issue 1

37-51

EN

The example of Slovakia is used to show how one of the post-socialist countries failed in fulfilling the demanding task of securing freedom of religious belief (including the right to conscientious objection) and, at the same time, securing all other human rights. An analysis of the methods used for changing the policies of pluralism and neutrality of the state into a policy of discrimination (e.g. concerning the registration duty for churches) was carried out, followed by an analysis of a mechanism used for guaranteeing freedom of conscience of the members of the Catholic Church (the so-called Vatican Treaty). The treaty violates the prohibition of discrimination against women, because it makes it more difficult for them to have access to some health care services. Our hypothesis states that the hurriedly introduced right to conscientious objection is misused in this context as a means of regulating the politics of reproduction. In general, the re-Catholisation of the Slovak Republic follows two aims-to help in the fight for votes in the elections (because 70 % of Slovaks declare their religion to be Catholic), and to improve demographic development in the Slovak Republic (declared to be catastrophic by the Catholic Church), through hindering free access to abortions.

8

„Tęczowa zaraza” a niezależność Kościoła i godność człowieka. Uwagi do wyroku Sądu Okręgowego w Krakowie z 8 grudnia 2020 r., sygn. I C 1357/19

88%

Borecki P.

Studia Prawa Publicznego

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2021

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vol. 1

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issue 33

139-154

EN

In the judgment of 8 December 2020 (file reference number I C 1357/19), the District Court in Kraków dismissed the action for infringement of personal rights and payment against the Archbishop of Kraków. M. Jędraszewski. The reason was his statement during the homily on August 1, 2019 about the threat of a “rainbow plague”. The court found that the statement did not infringe the personal rights of the petitioner. However, it had an objectively insulting and defamatory nature towards LGBT people. It violated their dignity. The court found that the defendant did not act illegally. He referred to the provisions of the Concordat of July 29, 1993. The action of the Archbishop. M. Jędraszewski exceeded the limits of religious freedom. The statement violated the principles of social coexistence. However, the court did not pay heed to his, nor did it keep an equal distance between the parties in the dispute. It expressed the traditional axiology and vision of social life. The only valid argument for dismissing the claim was that the defendant’s statement was not addressed specifically to the claimant.

9

Роль митрополита Андрея Шептицького в укладенні конкордату між Апостольським престолом i Польщею (1925)

76%

Гентош Л.

Poznańskie Studia Slawistyczne

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2016

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issue 10

PL

This thesis is a study of the role of Andrei Šeptytsky, the Metropolitan of the Ukrainian GreekCatholic Church, in discussions on articles of the Concordat between the Apostolic See and Poland. The archival documents proved a particular involvement of Šeptytsky in preparation of the concordat’s articles dealing with the Church’s property and financial independence. In those endeavors, Šeptytsky was concerned not only with the interests of his Greek-catholic clergy, but with the welfare of Catholic clergy in all Polish eparchies, advocating further independency of the Church from state authorities.

10

Constitutional determinants of the state's policy towards the Church in Poland after 1989

75%

Szymanek J.

Studia Politologiczne

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2014

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vol. 31

112-131

EN

The text is about the constitutional foundations of the State's policy towards the Church in Poland after 1989.

11

Glosa do wyroku Naczelnego Sądu Administracyjnego z dnia 8 listopada 2016 r. (sygn. akt II FSK 2768/14)

75%

Waniek D.

Przegląd Sejmowy

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2018

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issue 1(144)

209–220

EN

The commentary, based on the voivodship administrative courts and the Supreme Administrative Court judgments on methods of making donations for charity and care activities by church legal persons, provides an analysis of the legal situation of taxpayers who, after January 1, 2006, were affected by the repressive decisions of the tax offi ce regarding tax reliefs if they had obeyed Article 55 para. 7 of the Act on State Relations with the Roman Catholic Church, dated 17 May 1989, recognized as a lex specialis. The author points out the legal uncertainties which, in the case law of the administrative courts, are always interpreted to the disadvantage of taxpayers.

12

Cesta k Říšskému konkordátu z července 1933 v kontextu vatikánské konkordátní politiky k Německu

75%

Šmíd M.

Moderní dějiny: sborník k dějinám 19. a 20. století (Modern History: Studies into 19th and 20th century history)

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2021

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vol. 29

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issue 1

29-47

EN

The present study deals with the Imperial Concordat of July 1933 in the context of the Vatican concordat policy towards Germany, which, moreover, is still in force. It analyses the course of negotiations which represented the culmination of the concordat policy of the Holy See towards Germany which found the Catholic Church in exceptionally good shape. The study is based on materials from the Vatican Archives (especially the Congregation for Extraordinary Ecclesiastical Affairs of the Historical Archives of the Holy See), published sources, editions and periodicals, especially the Vatican newspaper L’Osservatore Romano which confronts foreign literature, especially of German provenance.

13

Gwarancje wolności religijnej w konkordacie między Stolicą Apostolską i Republiką Zielonego Przylądka

75%

Góralski W.

Opolskie Studia Administracyjno-Prawne

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2015

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vol. XIII

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issue 4

77-95

EN

The subject of this paper are guarantees of religious freedom – in an individual, community and institutional dimension – included in the concordat between the Holy See and the Republic of Cape Verde on 10 June 2013. Prepared over many years and concluded 37 years after the independence of the Republic of Cape Verde, it was signed by Archbishop Dominique Mamberti, who represented the Holly See, and Jorge Alberto da Silva Borges, the Minister of Foreign Affairs of the Republic of Cape Verde. The regulation of this convention (which consists of a preamble and 30 articles) provides for the legal status of the Catholic Church in reference to more than twenty detailed issues, which is typical of the so-called exhaustive concordats, which include the whole range of issues both parties are interested in. When describing a concordat, it needs to be mentioned that what is striking in them is above all full respect and appreciation of the rule of religious freedom, in all its dimensions and aspects.

14

Ocena zgodności z Konstytucją poselskiego projektu ustawy o jawności przychodów kościołów i związków wyznaniowych oraz zniesieniu ich przywilejów finansowych

75%

Kurczewska K.

Zeszyty Prawnicze BAS

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2020

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issue 4(68)

137-148

EN

In the opinion of the author, the provision of the Bill, which introduces an obligation to record and disclose all benefits for churches and religious associations by units of the public finance sector, is compliant with the Constitution. However, the introduction of provisions on the rights of churches and religious associations without observing the consensual procedure provided for in the Constitution may become the basis for an effective allegation of non-compliance with the Constitution, and – in the case of relations with the Catholic Church – also of non-compliance with provisions of a ratified international agreement.

15

Ocena zgodności z Konstytucją poselskiego projektu ustawy o jawności przychodów kościołów i związków wyznaniowych oraz zniesieniu ich przywilejów finansowych

75%

Gierach E.

Zeszyty Prawnicze BAS

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2020

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issue 4(68)

149-160

EN

The author raises arguments in favour of considering the proposed solutions unconstitutional. The amendments to the provisions of particular statutes, envisaged in the Bill, which regulate the relations between the State and individual churches and religious associations, do not meet the constitutional requirement of consensual regulation of relations. Furthermore, it should be considered whether the vacatio legis proposed in the bill is sufficient for the addressees of the regulation to adapt to the new solutions. Legislative shortcomings of the draft were also indicated.

16

Krytyka konkordatu z 10 lutego 1925 r. w poglądach kardynała Adama Stefana Sapiehy

75%

Kępa M.

Studenckie Prace Prawnicze, Administratywistyczne i Ekonomiczne

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2016

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vol. 19

137-149

EN

This article aims to present the views of Archbishop of Krakow, Prince Adam Stefan Sapieha, on the concordat signed between the Holy See and the Polish Republic on 10 February 1925. The topic of this paper suggests the critical view on this issue. Krakow bishop showed a negative line from the beginning of the negotiations between the Polish and the Vatican. Throughout the all period of his pastoral ministry, he was asupporter of the separation of church and state, and claimed that the activities of these institutions should be regulated by the constitution or, in particular cases, by special international agreements. He expressed opposition to obligation of the oath to the state by the clergy as well as to insufficient impact of the church on the education of school children. These views were minor ones but not isolated. Critical line represented by Adam Stefan Sapieha against the Concordat of 1925, during the preparation, adoption and ratification, was primarily based on the view of the Bishop on the place of the church in the state and its social and salvific mission.

17

Dagome iudex jako prototyp konkordatów

63%

Burczak K.

Roczniki Nauk Prawnych

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2019

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vol. 29

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issue 1

23-50

PL

Reforma Kościoła przeprowadzona w XI w. przez papieża Grzegorza VII (1073-1085) doprowadziła do podniesienia poziomu życia religijnego i dyscyplinarnego. Współpracujący z papieżem w dziele reformy kardynał Deusdedit sporządził Collectio canonum. W dziele tym, w którym zamieścił dokumenty poświadczające terytoria oddane w protektorat Stolicy Apostolskiej, znalazł się regest dokumentu nazwanego od imienia władcy Dagome iudex. Jest to dokument poświadczający oddanie przez Mieszka I państwa polskiego w protektorat Stolicy Apostolskiej. Nakreślone w dokumencie granice państwa, od Morza Bałtyckiego do Prus, na wschodzie Ruś, na południu Morawy, na zachodzie Odra, stanowią historyczny opis piastowskich ziem. Czynność prawna określona w dokumencie przez słowo „contulisse” (przekazać) polegała na przekazaniu państwa polskiego Stolicy Apostolskiej. Za to, państwo polskie zostało przyjęte w protekcję. Spowodowało to nawiązanie pomiędzy państwem polskim i Stolicą Apostolską określonego stosunku prawnego. Protekcja Stolicy Apostolskiej stanowiła moralną ochronę przed jakimkolwiek atakiem państw na terytorium państwa polskiego. Ten akt prawny pociągał za sobą obowiązek płacenia trybutu na rzecz Stolicy Apostolskiej. Celem politycznym decyzji Mieszka I było zabezpieczenie państwa przed atakami państw sąsiednich. Celem dalekosiężnym w obszarze stosunków kościelnych, było umożliwienie budowy własnych struktur kościelnych. Poprzez ten akt prawny Polska weszła w obszar stosunków polityczno-kościelno-prawnych ze Stolicą Apostolską. Dokument Dagome iudex można więc widzieć jako prototyp przyszłych konkordatów, które regulują relacje pomiędzy państwami i Stolicą Apostolską, jak też relacje pomiędzy państwem i Kościołem w danym państwie.

EN

The reform of the Church carried out in the 11th century by Pope Gregory VII (1073-1085) led to increasing the standards of religious and disciplinary life. The pope’s collaborator in the reform, Cardinal Deusdedit, prepared Collectio canonum. This work, in which he included documents attesting the territories placed under the protection of the Apostolic See, contained the regesta of the document known as Dagome iudex after the name of the ruler. This document attests to the fact that Mieszko I places Poland under the protection of the Apostolic See. The boundaries of the state outlined in the document, from the Baltic Sea to Prussia, Rus’ in the east, Moravia in the south, the Oder in the west, constitute a historical description of Piasts’ lands. The legal transaction referred to in the document with the word “contulisse” (transfer) consisted in transferring the Polish state to the Apostolic See. In return, the Polish state was placed under its protection. It resulted in establishing a certain legal relationship between the Polish state and the Apostolic See. The protection of the latter constituted moral security against other countries attacking the territory of Poland. This legal act entailed the duty to pay tribute to the Apostolic See. The political goal of Mieszko I’s decision was to secure the country against the attacks from its neighbours. A long-term objective in the area of relationships with the church was an opportunity to build Poland’s own ecclesiastical structures. Through this legal act, Poland entered the area of political-ecclesiastical-legal relationships with the Apostolic See. Thus, Dagome iudex can be seen as a prototype of future concordats which regulate the relationships between countries and the Apostolic See, as well as the relationships between the state and the Church in a given country.

18

Prawo do zawierania umów międzynarodowych przez Stolicę Apostolską

63%

Majszyk S.

Studia Iuridica

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2020

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vol. 86

152-167

PL

The Holy See is a specific (sui generis) subject of the international law. The acknowledgement of the international legal personality is related to the possession of legal capacity and the capacity of legal international proceedings. The Holy See is regarded as a sovereign subject of international law, which has its own rights and obligations concerning international relations. It has the right to send and receive the minister resident (ius legationis), to participate in conferences and to be member of international organizations (ius foederum), as well as the treaty making capacity (ius tractatuum). One of the principal formal contexts in which the question of international legal personality arises is the capacity to make treaties and agreements valid on the international legal plane. The ius tractatuum possessed by the Holy See is not only based on theoretical consideration of international law principles, but has also been amply attested to by the actual practice of states over a very long period.

19

Wpis faktu zawarcia małżeństwa kanonicznego do rejestru małżeństw akt stanu cywilnego

63%

Baranowska A. M.

Roczniki Nauk Prawnych

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2014

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vol. 24

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issue 1

123-141

EN

Marriage, being a union of man and woman, is one of the oldest forms of establishing human relationships. Since spouses are also citizens of a state and members of religious communities, the two dimensions are not mutually contradictory, and now couples enjoy the possibility of contracting concordat marriage. This form of marriage demonstrates the Church’s recognition of dualism inherent in the system of marriage law, and its attempts to enable people to enter into marriage either in the ecclesiastical forum or before a state official in a single act. In practice, such marriage is concluded in the canonical form while producing civil law effects, as provided by the state law. The parties to marriage, the clergyman, and the registrar are all obliged to perform a number of formalities. The final step of this quasi-administrative procedure is an entry of a lawfully concluded marriage in the register of marriages filed in the vital records. Henceforth, the marriage thus concluded has both civil and canon law effects. Individual states, being signatories to concordat agreements with the Holy See, are free to further specify their domestic concordat regulations and enumerate the requisite actions for canonical marriage to produce effects under civil law. States do this differently but the general principle remains the same.

PL

Małżeństwo, czyli związek kobiety i mężczyzny, jest jedną z najstarszych form tworzenia więzi międzyludzkich. I jako, że małżonkowie są jednocześnie obywatelami państwa i członkami społeczności religijnej, i jedno nie wyklucza w swej istocie drugiego, obecnie mamy do czynienia z możliwością zawierania przez narzeczonych małżeństwa konkordatowego. Jest ono wyrazem dostrzegania przez Kościół dualizmu systemu prawa małżeńskiego oraz efektem dążeń, aby małżeństwo mogło być zawierane zarówno na forum kościelnym, jak i państwowym, jednym aktem. W praktyce równa się to zawieraniu małżeństwa w formie kanonicznej, przy jednoczesnym wywieraniu przez tą czynność skutków cywilnych uregulowanych prawem państwowym. Aby tak się jednak stało zarówno sami przyszli małżonkowie, jak i duchowny oraz Kierownik Urzędu Stanu Cywilnego są zobowiązani do dokonaniu szeregu czynności, które składają się na całą procedurę. Ostatnim elementem tej procedury quasi administracyjnej jest wis ważnie zawartego małżeństwa do rejestru małżeństwa akt stanu cywilnego. Od tego momentu zawarty związek małżeński wywiera skutki cywilne na forum państwowym, obok skutków kanonicznych. Oczywiście poszczególne państwa, będące sygnatariuszami umów konkordatowych ze Stolicą Apostolską, w swoich przepisach państwowych mają możliwość doprecyzowania postanowień konkordatowych i uszczegółowienia czynności wymaganych do wywarcia skutków cywilnych na forum państwowym przez zawarte małżeństwo kanoniczne. Czynią to w sposób zróżnicowany, jednak ogólna zasada pozostaje ta sama.

20

Spór o zawarcie konkordatu ze Stolicą Apostolską w debacie konstytucyjnej Sejmu Ustawodawczego z lat 1919–1921

63%

Magiera P.

Folia Historica Cracoviensia

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2018

|

vol. 24

|

issue 2

EN

The article shows comprehensively a little-known subject of the first debate over the signing of the concordat between the Second Polish Republic and the Holy See that took place during the constitutional debate of the Legislative Sejm in years 1919–1921. In contrast to the parliamentary dispute in 1925 over the final ratification of the concordat, which was widely presented in the contemporary literature, the first debate in the Legislative Sejm was only a prelude and focused on establishing the sole principle of the concordat in the text of future constitution. According to it, this first debate determined only the legal way in which detailed relations between the Catholic Church and the state should be established in the future. The subject of the article was presented in chronological order, which corresponds with the sequence of constitutional efforts in the parliament. The article is based mainly on the historical sources in the form of stenographic records and documents of the Legislative Sejm (1919–1922). Its analysis makes it possible to recreate the first parliamentary debate over the principle of concordat in future constitution.

PL

Artykuł przedstawia w sposób kompleksowymało dotychczas znaną debatę nad kwestią zawarcia przez II Rzeczpospolitą konkordatu ze Stolicą Apostolską, która toczyła się w Sejmie Ustawodawczymw latach 1919–1921, w ramach parlamentarnych prac nad konstytucją odrodzonego państwa. W odróżnieniu od szeroko dotąd omawianej dyskusji parlamentarnej z 1925 r. nad ratyfikacją podpisanego już konkordatu, przeprowadzonej w Sejmie I kadencji, ta pierwsza debata z okresu prac konstytuanty dotyczyła jedynie umocowania samej zapowiedzi zawarcia konkordatu w treści przyszłej konstytucji, była niejako debatą „na przedpolu”, która przesądzić miała o formie prawnej przyszłego ułożenia szczegółowych stosunków przez państwo z poszczególnymi związkami wyznaniowymi, a zwłaszcza z Kościołem katolickim. Tytułowe zagadnienie przedstawiono z zastosowaniem kryterium chronologicznego, oddając w ten sposób zasadniczy porządek prowadzonych w sejmie prac konstytucyjnych. Opracowanie przygotowano głównie w oparciu o źródła parlamentarne, w postaci stenogramów i druków Sejmu Ustawodawczego, które pozwoliły odtworzyć dyskusję poselską nad kwestią konkordatu, toczącą się wówczas na sali sejmowej.

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Prawne gwarancje autonomii i niezależności Kościoła katolickiego w Polsce w zakresie władzy jurysdykcyjnej w sprawach małżeńskich

Konkordat jako instrument prawny regulujący stosunki między państwem a Kościołem

Church Universities in the Higher Education System in Poland. Part 1: Universities Run by non-Catholic Churches and Religious Associations

Polityka konkordatowa papieża Piusa XI w latach dwudziestych XX wieku

Church Universities in the Higher Education System in Poland. Part 2: Universities Run by the Catholic Church

Kontrowersje wokół polskiego konkordatu

Freedom of Religion, Institution of Conscientious Objection and Political Practice in Post-Communist Slovakia1

„Tęczowa zaraza” a niezależność Kościoła i godność człowieka. Uwagi do wyroku Sądu Okręgowego w Krakowie z 8 grudnia 2020 r., sygn. I C 1357/19

Роль митрополита Андрея Шептицького в укладенні конкордату між Апостольським престолом i Польщею (1925)

Constitutional determinants of the state's policy towards the Church in Poland after 1989

Glosa do wyroku Naczelnego Sądu Administracyjnego z dnia 8 listopada 2016 r. (sygn. akt II FSK 2768/14)

Cesta k Říšskému konkordátu z července 1933 v kontextu vatikánské konkordátní politiky k Německu

Gwarancje wolności religijnej w konkordacie między Stolicą Apostolską i Republiką Zielonego Przylądka

Ocena zgodności z Konstytucją poselskiego projektu ustawy o jawności przychodów kościołów i związków wyznaniowych oraz zniesieniu ich przywilejów finansowych

Ocena zgodności z Konstytucją poselskiego projektu ustawy o jawności przychodów kościołów i związków wyznaniowych oraz zniesieniu ich przywilejów finansowych

Krytyka konkordatu z 10 lutego 1925 r. w poglądach kardynała Adama Stefana Sapiehy

Dagome iudex jako prototyp konkordatów

Prawo do zawierania umów międzynarodowych przez Stolicę Apostolską

Wpis faktu zawarcia małżeństwa kanonicznego do rejestru małżeństw akt stanu cywilnego

Spór o zawarcie konkordatu ze Stolicą Apostolską w debacie konstytucyjnej Sejmu Ustawodawczego z lat 1919–1921