Traditionalist Catholicism - Wikipedia Visited on 12/20/2017
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
John Courtney Murray and Martin Luther on the Relationship Between Church and State Faith Elizabeth Burgess
Hastings Law Journal Volume 29 | Issue 6 Article 12 1-1978 John Courtney Murray and Martin Luther on the Relationship between Church and State Faith Elizabeth Burgess Follow this and additional works at: https://repository.uchastings.edu/hastings_law_journal Part of the Law Commons Recommended Citation Faith Elizabeth Burgess, John Courtney Murray and Martin Luther on the Relationship between Church and State, 29 Hastings L.J. 1561 (1978). Available at: https://repository.uchastings.edu/hastings_law_journal/vol29/iss6/12 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings Law Journal by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. John Courtney Murray and Martin Luther on the Relationship Between Church and State By FAr= ELIZABETH BURGESS* Introduction IT IS TEN YEARS since the death of the well-known American Jesuit, John Courtney Murray. Murray's scholarly life exem- plified the enormous changes which have taken place in the Roman Catholic Church during the last fifty years. He began his writing in the early 1940's and quickly became involved in the issue of the relationship between Roman Catholicism and modem democ- racy. This involvement led him to the broader question of formu- lating a theory of the relationship between church and state which could be applied to different political situations. Murray's work in the area of church and state elicited strong opposition, and by the early 1950's he had been advised to let the subject rest; at least he should not write anything on the church-state question without clear- ing his ideas with his superiors first. -
Dignitatis Humanae: the Catholic Church's Path to Political Security
Mystērion: The Theology Journal of Boston College Volume I Issue I Article 4 Dignitatis humanae: The Catholic Church’s Path to Political Security Sean O’Neil Boston College, [email protected] DIGNITATIS HUMANAE: THE CATHOLIC CHURCH’S PATH TO POLITICAL SECURITY SEAN O’NEIL1* Abstract: The Catholic Church has always had a complicated relationship with the political states in which it operates. While much of the Church’s history has shown that the institutional Church’s power relative to the state fluctuates as it has sought to retain political autonomy, it was in the centuries after the Enlightenment in which the most serious threats to the Church’s temporal security began to arise. Considering these alarming trends, the Second Vatican Council’s Declaration on Religious Freedom (Dignitatis humanae) revisited the Church’s relationship with the state in an attempt to secure the Church’s political security in the twentieth century and beyond. Primarily focused on the right to religious freedom, Dignitatis humanae’s authors construct an argument based upon individual claims to religious liberty that ultimately allows the Church to confer upon itself similar protections. Though Dignitatis humanae cedes political authority, it reasserts the Church’s primacy in religious considerations, as well as the disparate judgmental capacities of religious and secular authorities. In concluding, this article will argue that Dignitatis humanae’s significance is two-fold: (1) the Church relinquishes claims to secular governing authority, but (2) elevates its true source of political protection—its individual members—to the forefront of its concern. Introduction In response to questioning from the council of Hebrew elders about his preaching of the Gospel, Saint Peter noted: “We must obey God rather than any human authority. -
Ecclesiastical Circumscriptions and Their Relationship with the Diocesan Bishop
CANON 294 ECCLESIASTICAL CIRCUMSCRIPTIONS AND THEIR RELATIONSHIP WITH THE DIOCESAN BISHOP What is the relationship of the faithful in personal ecclesiastical circumscriptions to the local diocesan bishop? OPINION The Apostolic See, in the Annual General Statistical Questionnaire, asks diocesan bishops the number of priests in the ecclesiastical circumscription of the diocese, their country of origin and whether they are diocesan or religious. The fact that the diocesan bishop is answering these questions indicates the close relationship between himself and any personal Ecclesiastical Circumscription. Canons 215 and 216 of the 1917 Code required that ecclesiastical circumscriptions be territorial within a diocese and an apostolic indult was needed, for example, to establish personal parishes for an ethnic group of the faithful. After World War II, Pope Pius XII provided for the pastoral care of refugees and migrants in his apostolic constitution Exsul Familia in 1952. Chaplains for migrants were granted special faculties to facilitate pastoral care without receiving the power of jurisdiction or governance. The Second Vatican Council admitted personal criteria in ecclesiastical organisation. The decree Christus Dominus 11 held that the essential element of a particular Church is personal, being a “portion of the people of God”. Personal factors are crucial to determine the communitarian aspect of the makeup of a community. After Vatican II, the Code of Canon Law needed revision. The Synod of Bishops in 1967 approved the principles to guide the revision of the code. The eighth principle stated: “The principle of territoriality in the exercise of ecclesiastical government is to be revised somewhat, for contemporary apostolic factors seem to recommend personal jurisdictional units. -
Le Rocher N°
c’est le christ LE Rocher Bulletin romand du District de Suisse No 129 février - mars 2021 éDitorial Sommaire La crise du coronavi- PARTIE OFFICIELLE rus dure depuis un an . Lettre du Supérieur de district . 3 LA PAROLE DE MGR LEFEBVRE Si les gouvernements Nous ne trouvons plus la charité de N .-S . Jésus- s’emploient à atténuer Christ dans nos sociétés . 7 les conséquences économiques de la VIE DE DE L’ÉGLISE crise, nous subissons de notre côté Une année dédiée à saint Joseph . 11 les mesures de lutte contre la propa- Des évêques républicains face à la loi qui a gation du virus . dépénalisé l’avortement . 13 Sur le plan spirituel et de manière SOCIÉTÉ Les religions face aux épidémies . 17 plus générale, il est intéressant de Referendum contre le “mariage pour tous” . 22 noter comment les religions ont VIE DE LA TRADITION réagi aux épidémies, de la peste à la Action de carême 2021 . .. 25 Covid-19 . (cf . p . 17) . L’école “Saint-François-de-Sales” . 27 Du côté de nos communautés, la Journal de route du district . 31 crise a manifesté quelques fragilités . Il PETITE REVUE DE PRESSE Nouvelles de Suisse et d’ailleurs . 35 faut les regarder en face, rester ancrés UNE PAGE D’HISTOIRE DE L’ÉGLISE dans l’essentiel et ne pas nous diviser Saint Pierre Canisius . 39 pour des question annexes (cf . p . 3) . TÉLÉGRILLES Nous vivons dans une société qui Découvrez un auteur et son livre . 48 a accepté l’avortement (cf . p . 13), qui VIE SPIRITUELLE s'acharne à vouloir changer le sens du Les retraites en Suisse romande . -
Preamble. His Excellency. Most Reverend Dom. Carlos Duarte
Preamble. His Excellency. Most Reverend Dom. Carlos Duarte Costa was consecrated as the Roman Catholic Diocesan Bishop of Botucatu in Brazil on December !" #$%&" until certain views he expressed about the treatment of the Brazil’s poor, by both the civil (overnment and the Roman Catholic Church in Brazil caused his removal from the Diocese of Botucatu. His Excellency was subsequently named as punishment as *itular bishop of Maurensi by the late Pope Pius +, of the Roman Catholic Church in #$-.. His Excellency, Most Reverend /ord Carlos Duarte Costa had been a strong advocate in the #$-0s for the reform of the Roman Catholic Church" he challenged many of the 1ey issues such as • Divorce" • challenged mandatory celibacy for the clergy, and publicly stated his contempt re(arding. 2*his is not a theological point" but a disciplinary one 3 Even at this moment in time in an interview with 4ermany's Die 6eit magazine the current Bishop of Rome" Pope Francis is considering allowing married priests as was in the old time including lets not forget married bishops and we could quote many Bishops" Cardinals and Popes over the centurys prior to 8atican ,, who was married. • abuses of papal power, including the concept of Papal ,nfallibility, which the bishop considered a mis(uided and false dogma. His Excellency President 4et9lio Dornelles 8argas as1ed the Holy :ee of Rome for the removal of His Excellency Most Reverend Dom. Carlos Duarte Costa from the Diocese of Botucatu. *he 8atican could not do this directly. 1 | P a g e *herefore the Apostolic Nuncio to Brazil entered into an agreement with the :ecretary of the Diocese of Botucatu to obtain the resi(nation of His Excellency, Most Reverend /ord. -
Against John Lane
Against John Lane R. J. M. I. By The Precious Blood of Jesus Christ, The Grace of the God of the Holy Catholic Church, The Mediation of the Blessed Virgin Mary, Our Lady of Good Counsel and Crusher of Heretics, The Protection of Saint Joseph, Patriarch of the Holy Family, The Intercession of Saint Michael the Archangel and the cooperation of Richard Joseph Michael Ibranyi To Jesus through Mary Judica me Deus, et discerne causam meaum de gente non sancta as homine iniquo et doloso erue me Ad Majorem Dei Gloriam Original version: 9/2001; Current version: 12/2009 Mary’s Little Remnant 302 East Joffre St. TorC, NM 87901-2878 Website: www.JohnTheBaptist.us (Send for a free catalog) 2 TABLE OF CONTENTS RJMI’ CONDEMNATION LETTER ............................................................................................................... 5 FALSE ECUMENISM ......................................................................................................................................... 5 IN COMMUNION WITH NON-CATHOLICS: DOES NOT PROFESS THE FAITH ................................................................... 7 CONCLUSION: TAKE SIDES ................................................................................................................................ 9 REFUTATION OF LANE’S ACCUSATIONS .................................................................................................. 10 NOTHING TRUE IN IBRANYI’S WRITINGS 9/28 ................................................................................................... -
Fatima and the Third Secret
Fatima and the Third Secret A Historical Examination based on a Letter of Sister Lúcia and the Carmelite Biography Second Edition Revised & Enlarged Why Was the Third Secret of Fatima Not Released in 1960? An Interview with Antonio Augusto Borelli Machado Preserving Christian Publications Boonville, New York 2017 Preserving Christian Publications P.O. Box 221 Boonville, New York 13309 Tel: 315-942-6617 [email protected] www.pcpbooks.net © 2016-2017 Preserving Christian Publications, Inc. Contents I. A Serious Error Regarding Fatima 3 II. A Controversial Letter of Sister Lúcia 14 III. The Mission of Sister Lúcia 19 IV. Our Lady of Fatima and Russia – Part I 25 V. Our Lady of Fatima and Russia – Part II 31 VI. Our Lady of Fatima and Russia – Part III 37 Appendix: Why Was the Third Secret of Fatima Not Released in 1960? – An Interview with Antonio Augusto Borelli Machado 43 1 2 A Serious Error Regarding Fatima Introduction: The Debate about the Third Secret The death in 2015 of Father Nicholas Gruner, known to many as “the Fatima Priest,” coincided with the publication in the United States of the Carmelite biography of Sister Lúcia of Fatima. What the timing of these two events means in the plan of Divine Providence may be unknown, but developments since then show that Fatima remains uppermost in the minds of many Catholics throughout the world. Shortly after the English edition of the biography appeared, for example, attorney Christopher Ferrara criticized a passage in the translation involving words of Our Lady, and he interpreted the mistranslated passage as a deliberate attempt to alter the facts relating to the Third Secret. -
Acta Apostolicae Sedis
ACTA APOSTOLICAE SEDIS COMMENTARIUM OFFICIALE ANNUS XII - VOLUMEN XII ROMAE TYPIS POLYGLOTTIS VATICANIS MCMXX fr fr Num. 1 ACTA APOSTOLICAE SEDIS COMMENTARIUM OFFICIALE ACTA BENEDICTI PP. XV CONSTITUTIO APOSTOLICA AGRENSIS ET PURUENSIS ERECTIO PRAELATURAE NULLIUS BENEDICTUS EPISCOPUS SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM Ecclesiae universae regimen, Nobis ex alto commissum, onus Nobis imponit diligentissime curandi ut in orbe catholico circumscriptionum ecclesiasticarum numerus, ceu occasio vel necessitas postulat, augeatur, ut, coarctatis dioecesum finibus ac proinde minuto fidelium grege sin gulis Pastoribus credito, Praesules ipsi munus sibi commissum facilius ac salubrius exercere possint. Quum autem apprime constet dioecesim Amazonensem in Brasi liana Republica latissime patere, viisque quam maxime deficere, prae sertim in occidentali parte, in provinciis scilicet, quae Alto Aere et Alto Purus vocantur, ubi fideles commixti saepe saepius cum indigenis infidelibus vivunt et spiritualibus subsidiis, quibus christiana vita alitur et sustentatur, ferme ex integro carent; Nos tantae necessitati subve niendum duximus. Ideoque, collatis consiliis cum dilectis filiis Nostris S. R. E. Car dinalibus S. Congregationi Consistoriali praepositis, omnibusque mature perpensis, partem territorii dictae dioecesis Amazonensis, quod prae dictas provincias Alto Aere et Alto Purus complectitur, ab eadem dioe cesi distrahere et in Praelaturam Nullius erigere statuimus. 6 Acta Apostolicae Sedis - Commentarium Officiale Quamobrem, potestate -
The Subjective Element of Crime: a Comparison Between Ecclesiastical, and Belgian Criminal Law
The Subjective Element of Crime: a Comparison between Ecclesiastical, and Belgian Criminal Law Word count: 36,697 Raphael Maesschalck Student number: 01204319 Supervisor: Prof. Dr. Jan Verplaetse Co-supervisor: Prof. Dr. Tom Vander Beken A dissertation submitted to Ghent University in partial fulfilment of the requirements for the degree of Master of Laws Academic year: 2017 - 2018 ACKNOWLEDGEMENTS — DUTCH Een woord van dank gaat uit naar: - Mijn promotor, Prof. dr. Jan Verplaetse, wiens ideeën mij lieten durven denken, voor het interessante onderwerp; - Dr. William Richardson, voor het aanreiken van een literatuurlijst, het beantwoorden van mijn (vele) chaotische vragen en het ter beschikking stellen van verhelderende inzichten tijdens onze gesprekken; - Prof. em. dr. Ruud Huysmans, voor het delen zijn expertise en visie en de tijd die hij daarvoor vrijmaakte; - Mr. Eric De Wilde, voor het mij wegwijs maken in het doolhof van de bijzondere faculteit kerkelijk recht te Leuven en het gebruikelijke kopje koffie; - Mr. Philippe Tobback, niet alleen voor het ter beschikking stellen van een geairconditioneerde werkplaats in de moordende zomerhitte, maar vooral voor alle steun en hulp die mij steeds opnieuw werd aangeboden; - Dr. Nigel Coles, mr. Martin Jones en mr. Nils Van Damme, voor het nalezen dit werk; - Mijn vader, voor de economische en morele steun; - En tenslotte mijn moeder, voor veel meer dan dat wat een louter dankwoord verdient. !2 !3 TABLE OF CONTENTS ACKNOWLEDGEMENTS — DUTCH____________________________________ 2 TABLE OF CONTENTS______________________________________________ 4 GENERAL INTRODUCTION___________________________________________ 7 CHAPTER I: Introduction to the Legal and Institutional Frameworks____________ 9 1 The Church and Ecclesiastical Criminal Law.................................................................. 9 1.1 The Church as a Spiritual and Governing Institution.............................................. -
Canon Law and Ecclesiology II the Ecclesiological Implications of the 1983 Code of Canon Law
302 THEOLOGICAL TRENDS Canon Law and Ecclesiology II The Ecclesiological Implications of the 1983 Code of Canon Law Introduction N A PREVIOUS article, published in The Way, January 1982, I gave an I outline of the highly centralized and clerical view of the Church that was common in the nineteenth and early twentieth centuries. This was the view of the Church that was expounded in most seminary text-books on the subject. It was this notion of the Church, too, that was reflected in the 1917 Code of Canon Law, and I indicated a number of examples of this centralized approach from the 1917 Code: local customs as such were considered undesirable (C.5); bishops were forbidden to grant dispensations from the general law of the Church, unless the faculty to do so had been expressly granted them by the Pope, or the case was particularly urgent. I also indicated that this same theological outlook was evident in the whole structure and content of Book II of the 1917 Code. I went on then to show how the second Vatican Council put forward a doctrine of the Church which puts greater emphasis on the importance of the local Church. The universal Church is now seen not primarily as a society of individuals, but as abody with different organs, each having its own proper characteristics, a communion of churches, together making up the Catholic Church. In this second article, I shall consider how this conciliar teaching has influenced the structure and contents of the new Code of Canon Law, promulgated by Pope John Paul II on 25 January of this year, 1983. -
Liturgical Calendar 2007 for the Dioceses of the United States of America
LITURGICAL CALENDAR 2007 FOR THE DIOCESES OF THE UNITED STATES OF AMERICA Committee on the Liturgy United States Conference of Catholic Bishops 2 © 2006 United States Conference of Catholic Bishops 2 3 Introduction Each year the Secretariat for the Liturgy of the United States Conference of Catholic Bishops publishes the Liturgical Calendar for the Dioceses of the United States of America. This calendar is used by authors of ordines and other liturgical aids published to foster the celebration of the liturgy in our country. The calendar is based upon the General Roman Calendar, promulgated by Pope Paul VI on February 14, 1969, subsequently amended by Pope John Paul II, and the Particular Calendar for the Dioceses of the United States of America, approved by the National Conference of Catholic Bishops.1 The General Instruction of the Roman Missal, 2002, reminds us that in the cycles of readings and prayers proclaimed throughout the year in the sacred liturgy “the mysteries of redemption are recalled in the Mass in such a way that they are in some way made present.” Thus may each celebration of the Holy Eucharist which is served by this calendar be for the Church in all the dioceses of the United States of America “ the high point of the action by which God sanctifies the world in Christ and of the worship that the human race offers to the Father, adoring him through Christ, the Son of God, in the Holy Spirit.”2 Monsignor James P. Moroney Executive Director USCCB Secretariat for the Liturgy 1 For the significance of the several grades or kinds of celebrations, the norms of the Roman Calendar should be consulted (cf. -
Branson-Shaffer-Vatican-II.Pdf
Vatican II: The Radical Shift to Ecumenism Branson Shaffer History Faculty advisor: Kimberly Little The Catholic Church is the world’s oldest, most continuous organization in the world. But it has not lasted so long without changing and adapting to the times. One of the greatest examples of the Catholic Church’s adaptation to the modernization of society is through the Second Vatican Council, held from 11 October 1962 to 8 December 1965. In this gathering of church leaders, the Catholic Church attempted to shift into a new paradigm while still remaining orthodox in faith. It sought to bring the Church, along with the faithful, fully into the twentieth century while looking forward into the twenty-first. Out of the two billion Christians in the world, nearly half of those are Catholic.1 But, Vatican II affected not only the Catholic Church, but Christianity as a whole through the principles of ecumenism and unity. There are many reasons the council was called, both in terms of internal, Catholic needs and also in aiming to promote ecumenism among non-Catholics. There was also an unprecedented event that occurred in the vein of ecumenical beginnings: the invitation of preeminent non-Catholic theologians and leaders to observe the council proceedings. This event, giving outsiders an inside look at 1 World Religions (2005). The Association of Religious Data Archives, accessed 13 April 2014, http://www.thearda.com/QuickLists/QuickList_125.asp. CLA Journal 2 (2014) pp. 62-83 Vatican II 63 _____________________________________________________________ the Catholic Church’s way of meeting modern needs, allowed for more of a reaction from non-Catholics.