New Approaches to Marriage Preparation in the 1983 Code of Canon Law
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What Is Pastoral Activity? 1983 Code of Canon Law Can. 528 §1. a Pastor Is Obliged to Make Provision So That the Word of God I
What is Pastoral Activity? 1983 Code of Canon Law Can. 528 §1. A pastor is obliged to make provision so that the word of God is proclaimed in its entirety to those living in the parish; for this reason, he is to take care that the lay members of the Christian faithful are instructed in the truths of the faith, especially by giving a homily on Sundays and holy days of obligation and by offering catechetical instruction. He is to foster works through which the spirit of the gospel is promoted, even in what pertains to social justice. He is to have particular care for the Catholic education of children and youth. He is to make every effort, even with the collaboration of the Christian faithful, so that the message of the gospel comes also to those who have ceased the practice of their religion or do not profess the true faith. §2. The pastor is to see to it that the Most Holy Eucharist is the center of the parish assembly of the faithful. He is to work so that the Christian faithful are nourished through the devout celebration of the sacraments and, in a special way, that they frequently approach the sacraments of the Most Holy Eucharist and penance. He is also to endeavor that they are led to practice prayer even as families and take part consciously and actively in the sacred liturgy which, under the authority of the diocesan bishop, the pastor must direct in his own parish and is bound to watch over so that no abuses creep in. -
Reflections on E-Marriage Papers
Scholarship Repository University of Minnesota Law School Articles Faculty Scholarship 2011 Reflections on E-Marriage apersP Brian H. Bix University of Minnesota Law School, [email protected] Follow this and additional works at: https://scholarship.law.umn.edu/faculty_articles Part of the Law Commons Recommended Citation Brian H. Bix, Reflections on E-Marriage apersP , 2011 MICH. ST. L. REV. 35 (2011), available at https://scholarship.law.umn.edu/faculty_articles/205. This Article is brought to you for free and open access by the University of Minnesota Law School. It has been accepted for inclusion in the Faculty Scholarship collection by an authorized administrator of the Scholarship Repository. For more information, please contact [email protected]. REFLECTIONS ON E-MARRIAGE PAPERS Brian H. Bix" 2011 MICH. ST. L. REv. 35 INTRODUCTION My task is to comment on the rich collection of papers inspired by the E-marriage proposal of Adam Candeub and Mae Kuykendall.' Theirs is a refreshingly novel suggestion, though one with some precedents (in social policy and practice, there is little under the Sun that is entirely new). In the course of commenting on the other papers in this symposium, I will have some reflections on the Candeub/Kuykendall proposal as well. The papers in this conference are impressive both individually and in the range of topics covered and arguments and insights offered. If I make relatively few comments on some of the papers, it is not any reflection on the interest or importance of those pieces; it reflects, instead, the limits of my knowledge and experience. I have written more on some topics than on others. -
Understanding Human Sexuality in John Paul II's Theology of the Body
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 5-6-2016 Understanding Human Sexuality in John Paul II’s Theology of the Body: An Analysis of the Historical Development of Doctrine in the Catholic Tradition John Segun Odeyemi Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Odeyemi, J. (2016). Understanding Human Sexuality in John Paul II’s Theology of the Body: An Analysis of the Historical Development of Doctrine in the Catholic Tradition (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/1548 This One-year Embargo is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. UNDERSTANDING HUMAN SEXUALITY IN JOHN PAUL II’S THEOLOGY OF THE BODY: AN ANALYSIS OF THE HISTORICAL DEVELOPMENT OF DOCTRINE IN THE CATHOLIC TRADITION. A Dissertation Submitted to Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By John Segun Odeyemi May 2016 Copyright by John Segun Odeyemi 2016 UNDERSTANDING HUMAN SEXUALITY IN JOHN PAUL II’S THEOLOGY OF THE BODY: AN ANALYSIS OF THE HISTORICAL DEVELOPMENT OF DOCTRINE IN THE CATHOLIC TRADITION. By John Segun Odeyemi Approved on March 31, 2016 _______________________________ __________________________ Prof. George S. Worgul Jr. S.T.D., Ph.D. Dr. Elizabeth Cochran Professor of Theology Associate Professor of Theology (Dissertation Director) (Committee Member) ________________________________ ________________________________ Rev. Dr. Gregory I. Olikenyen C.S.Sp. Dr. James Swindal Assistant Professor of Theology Dean, McAnulty College and Graduate (Committee Member) School of Liberal Arts iii DEDICATION In honor of my dearly beloved parents on the 50th anniversary of their marriage, (October 30th, 1965 – October 30th 2015) Richard Tunji and Agnes Morolayo Odeyemi. -
The Natural Law, the Marriage Bond, and Divorce
Fordham Law Review Volume 24 Issue 1 Article 5 1955 The Natural Law, the Marriage bond, and Divorce Brendan F. Brown Follow this and additional works at: https://ir.lawnet.fordham.edu/flr Part of the Law Commons Recommended Citation Brendan F. Brown, The Natural Law, the Marriage bond, and Divorce, 24 Fordham L. Rev. 83 (1955). Available at: https://ir.lawnet.fordham.edu/flr/vol24/iss1/5 This Article is brought to you for free and open access by FLASH: The Fordham Law Archive of Scholarship and History. It has been accepted for inclusion in Fordham Law Review by an authorized editor of FLASH: The Fordham Law Archive of Scholarship and History. For more information, please contact [email protected]. The Natural Law, the Marriage bond, and Divorce Cover Page Footnote Robert E. McCormick; Francis J. Connell; Charles E. Sheedy; Louis J. Hiegel This article is available in Fordham Law Review: https://ir.lawnet.fordham.edu/flr/vol24/iss1/5 SYMPOSIUM THE NATURAL LAW AND THE FAMILYf THE NATURAL LAW, THE MARRIAGE BOND, AND DIVORCE BRENDAN F. BROWN* I. THE NATURAL LAW DICTATES MONOGAMXY N ATURAL law is that objective, eternal and immutable hierarchy of moral values, which are sources of obligation with regard to man be- cause they have been so ordained by the Creator of nature. This law con- forms to the essence of human nature which He has created. It is that aspect of the eternal law which directs the actions of men.' Although this law is divine in the sense that it does not depend on human will, neverthe- less, it is distinguishable from divine positive law, which has been com- municated directly from God to men through revelation, for natural law is discoverable by reason alone." Natural law has been promulgated in the intellect. -
126613853.23.Pdf
Sc&- PUBLICATIONS OF THE SCOTTISH HISTORY SOCIETY VOLUME LIV STATUTES OF THE SCOTTISH CHURCH OCTOBEK 190' V STATUTES OF THE SCOTTISH CHURCH 1225-1559 Being a Translation of CONCILIA SCOTIAE: ECCLESIAE SCOTI- CANAE STATUTA TAM PROVINCIALIA QUAM SYNODALIA QUAE SUPERSUNT With Introduction and Notes by DAVID PATRICK, LL.D. Printed at the University Press by T. and A. Constable for the Scottish History Society 1907 CONTENTS INTRODUCTION— i. The Celtic Church in Scotland superseded by the Church of the Roman Obedience, . ix ir. The Independence of the Scottish Church and the Institution of the Provincial Council, . xxx in. Enormia, . xlvii iv. Sources of the Statutes, . li v. The Statutes and the Courts, .... Ivii vi. The Significance of the Statutes, ... lx vii. Irreverence and Shortcomings, .... Ixiv vni. Warying, . Ixx ix. Defective Learning, . Ixxv x. De Concubinariis, Ixxxvii xi. A Catholic Rebellion, ..... xciv xn. Pre-Reformation Puritanism, . xcvii xiii. Unpublished Documents of Archbishop Schevez, cvii xiv. Envoy, cxi List of Bishops and Archbishops, . cxiii Table of Money Values, cxiv Bull of Pope Honorius hi., ...... 1 Letter of the Conservator, ...... 1 Procedure, ......... 2 Forms of Excommunication, 3 General or Provincial Statutes of the Thirteenth Century, 8 Aberdeen Synodal Statutes of the Thirteenth Century, 30 Ecclesiastical Statutes of the Thirteenth Century, . 46 Constitutions of Bishop David of St. Andrews, . 57 St. Andrews Synodal Statutes of the Fourteenth Century, vii 68 viii STATUTES OF THE SCOTTISH CHURCH Provincial and Synodal Statute of the Fifteenth Century, . .78 Provincial Synod and General Council of 1420, . 80 General Council of 1459, 82 Provincial Council of 1549, ...... 84 General Provincial Council of 1551-2 ... -
MZ 2-2016 Afrika V7 Final.Indd
ISSN 0259-7446 EUR 6,50 medienmedien Kommunikation in Vergangenheit und Gegenwart && zeitzeit Thema: Afrikanisch-Europäische Medienbeziehungen Imperiale Kommunikationsarbeit Von Lumumba bis Ebola Dekolonisierung des Blicks International News Reporting in the Multidimensional Network Against the Hypothesis of a China-EU Collaboration in Africa Research Corner: Eine Zeitung für Tibet 22/2016/2016 Jahrgang 31 m&z 2/2016 medien & zeit Impressum MEDIENINHABER, HERAUSGEBER UND VERLEGER Verein „Arbeitskreis für historische Kommunikationsforschung (AHK)“, Währinger Straße 29, 1090 Wien, Inhalt ZVR-Zahl 963010743 http://www.medienundzeit.at © Die Rechte für die Beiträge in diesem Heft liegen beim „Arbeitskreis für historische Kommunikationsforschung (AHK)“ HERAUSGEBERINNEN Barbara Metzler, Erik Bauer, Christina Krakovsky REDAKTION BUCHBESPRECHUNGEN Gaby Falböck, Roland Steiner, Thomas Ballhausen Imperiale Kommunikationsarbeit REDAKTION RESEARCH CORNER Zur medialen Rahmung von Mission im 19. Erik Bauer, Christina Krakovsky, Barbara Metzler, LEKTORAT & LAYOUT und 20. Jahrhundert Diotima Bertel, Julia Himmelsbach, Barbara Metzler, Judith Rosenkranz; Richard Hölzl 3 Diotima Bertel PREPRESS Grafikbüro Ebner, Wiengasse 6, 1140 Wien, Von Lumumba bis Ebola VERSAND ÖHTB – Österreichisches Hilfswerk für Taubblinde und Standarderzählungen in der österreichischen hochgradig Hör- und Sehbehinderte Afrika-Berichterstattung (1960-2015) Werkstätte Humboldtplatz 7, 1100 Wien, ERSCHEINUNGSWEISE & BEZUGSBEDINGUNGEN Martin Sturmer 18 medien & zeit erscheint vierteljährlich -
Ivory Coast Case Study Benjamin Yavo OFM Introduction All
DARE: Holy Trinity College Theological Journal 103 The First Missionaries’ Work in Africa: Ivory Coast Case Study Benjamin Yavo OFM Introduction All Christians are missionaries. However, some people dedicate themselves especially for missionary activities. And through their laborious work, the Gospel reached many parts of the world. Ivory Coast, country situated in West Africa, knew Christianity through missionary work. After many trials, the first missionaries succeeded to put a strong foundation to Christianity into this country. This article will try to elaborate on the strengths and weaknesses of the first missionaries in Ivory Coast and the lessons to take from it. To do so, three parts will constitute the article. First, a brief story of the beginning of mission in this country will be given. After that, from that story the strengths and weaknesses of the missionaries will be exposed. Lastly, the lessons from it will follow. Brief Story of the First Missions in Ivory Coast Mission in Ivory Coast begins in the 17th Century. In fact, the first attempt of evangelization began in 1637 with five Capuchins who lived for a short time in Assinie (a town in the south of the country), before being swept away by diseases. The first Ivorian baptized was named Aniaba, son of a chief in Ivory Coast. Nouvelle Evangelisation gives some details explaining that in 1687 during a military and religious expedition sent by King Louis XIV of France, he was brought back to France. He received a French education and was baptized by the bishop Bossuet, with Louis XIV as godfather. In 1700, Aniaba returned to his country and immediately afterwards became pagan. -
Protestant Ecclesiastical Law and the Ius Commune
The Catholic University of America, Columbus School of Law CUA Law Scholarship Repository Scholarly Articles and Other Contributions Faculty Scholarship 2016 Protestant Ecclesiastical Law and the Ius Commune Kenneth Pennington The Catholic University of America, Columbus School of Law Follow this and additional works at: https://scholarship.law.edu/scholar Part of the Legal History Commons Recommended Citation Kenneth Pennington, Protestant Ecclesiastical Law and the Ius Commune, 26 RIVISTA INTERNAZIONALE DI DIRITTO COMUNE 9 (2015). This Article is brought to you for free and open access by the Faculty Scholarship at CUA Law Scholarship Repository. It has been accepted for inclusion in Scholarly Articles and Other Contributions by an authorized administrator of CUA Law Scholarship Repository. For more information, please contact [email protected]. 1 Protestant Ecclesiastical Law and the Ius commune Kenneth Pennington Protestants almost never called their ecclesiastical norms ‘canons.’1 When Protestant jurists or theologians wrote ‘canon law’ (Ius canonicum) in their works, it was clear to their readers that they meant Roman canon law. Surprisingly, Protestant jurists often cited Roman canon law and its jurisprudence long after Martin Luther burned books of Roman canon law at the Elster gate in Wittenberg. These jurists also continued to teach courses at the universities that treated the Ius canonicum. Consequently, an essay on Protestant canon law must confront the question: how much Roman canon law and the jurisprudence of the medieval Ius commune remained embedded in the Reformers’ legislation and jurisprudence and how much was rejected? Until relatively recently scholars answered that question largely according to their confessional affiliations. -
Historical Notes on the Canon Law on Solemnized Marriage
The Catholic Lawyer Volume 2 Number 2 Volume 2, April 1956, Number 2 Article 3 Historical Notes on the Canon Law on Solemnized Marriage William F. Cahill, B.A., J.C.D. Follow this and additional works at: https://scholarship.law.stjohns.edu/tcl Part of the Catholic Studies Commons This Article is brought to you for free and open access by the Journals at St. John's Law Scholarship Repository. It has been accepted for inclusion in The Catholic Lawyer by an authorized editor of St. John's Law Scholarship Repository. For more information, please contact [email protected]. The nature and importance of the Catholic marriage ceremony is best understood in the light of historicalantecedents. With such a perspective, the canon law is not likely to seem arbitrary. HISTORICAL NOTES ON THE CANON LAW ON SOLEMNIZED MARRIAGE WILLIAM F. CAHILL, B.A., J.C.D.* T HE law of the Catholic Church requires, under pain of nullity, that the marriages of Catholics shall be celebrated in the presence of the parties, of an authorized priest and of two witnesses.1 That law is the product of an historical development. The present legislation con- sidered apart from its historical antecedents can be made to seem arbitrary. Indeed, if the historical background is misconceived, the 2 present law may be seen as tyrannical. This essay briefly states the correlation between the present canons and their antecedents in history. For clarity, historical notes are not put in one place, but follow each of the four headings under which the present Church discipline is described. -
Marriages by Non-Religious Belief Organisations: Summary of Written Responses to the Consultation and Government Response
Marriages by Non-Religious Belief Organisations: Summary of Written Responses to the Consultation and Government Response This response is published on 18 December 2014 Marriages by Non-Religious Belief Organisations Summary of Written Responses to the Consultation and Government Response Response to consultation carried out by the Ministry of Justice. This information is also available at https://consult.justice.gov.uk/ Marriages by Non-Religious Belief Organisations: Summary of responses Contents Executive Summary 3 Introduction 6 Background 7 Types and number of responses 12 The Government’s Response 13 Consultation principles 16 Annex A – consultation on non-religious belief marriages: summary of responses 17 Annex B – List of group respondents 36 1 Marriages by Non-Religious Belief Organisations: Summary of responses 2 Marriages by Non-Religious Belief Organisations: Summary of responses Executive Summary Introduction 1. The consultation paper, Marriages by non-religious belief organisations, was published on 26 June 2014 in accordance with section 14 of the Marriage (Same Sex Couples) Act 2013 (“the 2013 Act”). Section 14 requires the Secretary of State to arrange for a review of whether the law should be changed to permit non-religious belief organisations1 to solemnize marriages in England and Wales. 2. The aim of the consultation was to seek views on whether there is a substantial case for permitting legally valid marriage ceremonies for those of humanist belief and potentially other non-religious belief, or whether the current approach should remain. We also sought views on which organisations would be captured by a change in the law and how such a change should be implemented. -
Quick Guidelines
There is no guarantee that an affirmative 6. The promises (cautiones) must be signed by both decision will be reached. Therefore, no date for a the Catholic and non-Catholic party should a subsequent marriage should ever be set until the case dispensation for disparity of worship or permission is concluded and the decision is ratified. for mixed religion be required for the proposed new marriage. 7. Efforts must be made to secure the present OTHER TYPES OF CASES whereabouts and testimony of the Respondent. 8. A Catholic Petitioner must do everything possible to ensure the religious education of the children PAULINE PRIVILEGE from the former marriage. Archdiocese of Los Angeles 9. The principles of justice toward the previous Metropolitan Tribunal Pauline Privilege refers to the dissolution of spouse and any children of the former marriage a marriage between two unbaptized persons. must be fulfilled by the Petitioner. 10. The Catholic parties must seriously practice their To invoke the Pauline Privilege: Faith. a. Both parties must have been unbaptized at the time of marriage, and the other party must still be unbaptized. PRIOR BOND (LIGAMEN) QUICK b. Proof of non-baptism of both parties at the time of the marriage must be established. Ligamen, or prior bond, is one of the GUIDELINES c. The Petitioner must sincerely seek to be baptized. impediments to marriage in the Church and causes the d. The other party does not intend to be baptized and existing marriage to be invalid. does not wish to be reconciled with the Petitioner. One or both parties have a prior valid marriage that has/have not ended by the death of the UNDERSTANDING former spouse, and the church has not issued an THE PROCESS OF FAVOR OF THE FAITH affirmative decision on the nullity of the prior marriage(s). -
Some Basic Notes on Marriage
Some Basic Notes on Marriage The Pharisees approached [Jesus] and asked, "Is it lawful for a husband to divorce his wife?" They were testing him. He said to them in reply, "What did Moses command you?" They replied, "Moses permitted him to write a bill of divorce and dismiss her." But Jesus told them, "Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, 'God made them male and female. For this reason a man shall leave his father and mother (and be joined to his wife), and the two shall become one flesh.' So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate." In the house the disciples again questioned him about this. He said to them, "Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery." (Mark 10:2- 12) "For this reason a man shall leave (his) father and (his) mother and be joined to his wife, and the two shall become one flesh." This is a great mystery, but I speak in reference to Christ and the church. (Ephesians 5:31-32) What is marriage? Marriage is a “covenant, by which a man and a woman establish between themselves a partnership of the whole of life” (Code of Canon Law, c. 1055). Marriage is by its nature ordered to the good of the spouses and the procreation and education of children. Who instituted marriage? God instituted marriage as fitting to human nature, which he created to have both a male and a female expression.