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CUM SANCTISSIMUS Istruzione Della Sacra Congregazione Dei Religiosi
CUM SANCTISSIMUS Istruzione della Sacra Congregazione dei religiosi 1. La Santità di N. Signore avendo promulgato la singoli gli elementi che, a norma della Costituzione Costituzione Apostolica Provida Mater Ecclesia, Apostolica Provida Mater Ecclesia, sono considerati siè poi degnata di lasciare alla Sacra Congregazione e definiti necessari e integranti per gli Istituti dei Religiosi, alla cui competenza sono affidati Secolari (Art. I e III); ma che inoltre sia approvata ed gli Istituti Secolari (Legge Propria, art. IV, § 1 e eretta da un Vescovo dopo di aver consultata questa 2), l’esecuzione, nella maniera efficace, di quanto Sacra Congregazione (Art. V, 2; Art. VI). è sapientemente stabilito nella Costituzione. Pertanto ha concesso a tale scopo tutte le necessarie 5. II. Tutte le Associazioni di fedeli, in qualsiasi e opportune facoltà. parte si trovino, tanto in territorio di diritto comune come in quello di Missione, e che abbiano le 2. Tra gli oneri e i doveri che, per delegazione forme e le caratteristiche descritte nella medesima pontificia, secondo l’espressione della medesima Costituzione Apostolica (Art. IV. § l e 2), dipendono Costituzione, pesano sulla Sacra Congregazione, è da questa Sacra Congregazione dei Religiosi, e sono da notare la facoltà di poter dare norme ritenute soggetti alla Legge Propria della medesima; ad necessarie e utili agli Istituti Secolari in genere, o a esse non è poi lecito per nessuna ragione o titolo, qualcuno in particolare, quando lo esiga la necessità secondo la Lettera Primo feliciter (n. V.) rimanere o lo consiglia l’esperienza, sia interpretando la fra le comuni associazioni di fedeli (C.I.C., L. -
Cum Sanctissimus
CUM SANCTISSIMUS Istruzione della Sacra Congregazione dei religiosi l. La Santità di N. Signore avendo promulgato la Costituzione Apostolica Provida Mater Ecclesia, si è poi degnata di lasciare alla Sacra Congregazione dei Religiosi, alla cui competenza sono affidati gli lstituti Secolari (Legge Propria, art. IV, § l e 2), 1'esecuzione, nella maniera efficace, di quanto è sapientemente stabilito nella Costituzione. Pertanto ha concesso a tale scopo tutte le necessarie e opportune facoltà. 2. Tra gli oneri e i doveri che, per delegazione pontificia, secondo l'espressione della medesima Costituzione, pesano sulla Sacra Congregazione, è da notare la facoltà di poter dare norme ritenute necessarie e utili agli Istituti Secolari in genere, o a qualcuno in particolare, quando lo esiga la necessità o lo consiglia l'esperienza, sia interpretando la Costituzione Apostolica, sia perfezionandola e applicandola (Art. II, § 2, 2°). 3. Le norme complete e definitive che riguardano gli Istituti Secolari è conveniente rimandarle a tempo opportuno, per non rischiare di coartare lo sviluppo attuale dei medesimi Istituti. Ma è necessario dichiarare quanto prima con più evidenza e porre in salvo alcune cose non da tutti comprese chiaramente e rettamente interpretate nella Costituzione Apostolica Provida Mater Ecclesia; osservando integralmente le prescrizioni stabilite con Motu Proprio dalla Santità di N. Signore, nella Lettera Primo feliciter del 12 c.m. Per ciò la Sacra Congregazione ha stabilito di raccogliere e dopo averle chiaramente ordinate, di pubblicare -
INTRODUCTION C./Cc
AS Paulus PP. VI, m.p. Apostolica sollicitudo, 15 sept. 1965 (AAS 57 [1965] 775- 780) INTRODUCTION c./cc. Canon / canones, Codex Iuris Canonici, 1917 CA Sec Rescr. Cum admotae, 6 nov. 1964 (AAS 59 [1967] 374-378) SANCTA SEDES CAl Pius PP. XII, m.p. Crebrae allatae, 22 febr. 1949 (AAS 31 [1949] 89-117) omnia sibi vindicat iura. Nemini liceat, sine venia Sanctae Sedis, hunc codicem can. / cann. Canon / canones, Codex Iuris Canonici Orientalis denuo imprimere aut in aliam linguam vertere. cap. Caput The Holy See reserves all rights to itself. No one is permitted without the knowledge CC Pius PP. XI, Enc. Casti connubii, 31 dec. 1930 (AAS 22 [1930] 539-592) of the Holy See to reprint this code or to translate it into another language. CD Decr. Christus Dominus, 28 oct. 1965 (AAS 58 [1966] 673-696) In keeping with n. 3 of the Norms issued by the Cardinal Secretary of State on CE Paulus PP. VI, m.p. Catholica Ecclesia, 23 oct. 1976 (AAS 68 [1976] 694-696) January 28, 1983, this translation has been approved by the National Conference of CEM De Sacra Communione et de Cultu Mysterii Eucharistici extra Missam, 1973 Catholic Bishops. The Latin text is printed with permission of the Holy See and the circ. Circulares National Conference of Catholic Bishops. CI Pontificia Commissio ad Codicis Canones Authentice Interpretandos Nihil obstat Most Rev. Anthony M. Pilla, President CICS Pontificium Consilium Instrumentis Communicationis Socialis Praepositum National Conference of Catholic Bishops CIP Pontificia Commissio a Iustitia et Pace Imprimatur Most Rev. William E. -
Consecration and Secularity
CONGREGATION FOR THE INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE CONSECRATION AND SECULARITY Letter to the Bishops of the Catholic Church regardin the Secular Institutes Provida Mater Ecclesia was a revolutionary ges- ture in the Church. Secular institutes are themselves an act of courage that the Church made at that moment; giving a structure and institutionalize the Secular Institutes. And from that time up to now, the good you do for the Church is very great; it is done with courage, for one needs great courage to live in the world. Many of you live alone, others in small communities. Every day you live the normal life of a person in the world, and, at the same time, nurture contemplation. This contemplative dimension toward the Lord as well as in relation to the world: to contemplate reality, to contemplate the beauties of the world as well as the great sins of socie- ty, its deviations; all these things, and always in a spiritual tension.... This is why your vocation is so fascinating, because it is a vocation which is spot on, where the salvation not only of people but of the institutions are at stake. And a great many lay institutions are necessary in the world. That is 3 why I think that Provida Mater Ecclesia was a truly revolutionary step for the Church! (Pope Francis to the participants at a meeting organized by the Italian Conference of Secular Institutes, May 10, 2014) 4 Dearest Brothers in the Episcopate, On the seventieth anniversary of the prom- ulgation of the Apostolic Constitution Provida Mater Ecclesia (February 2, 1947), and of the Motu proprio Primo Feliciter (March 12, 1948), we would like to take this opportunity to thank the Lord for the gift of this vocation in the Church. -
The Secular Institute Ofthe Don Bosco Volunteers in the Philippines
THE SECULAR INSTITUTE OFTHE DON BOSCO VOLUNTEERS IN THE PHILIPPINES Agnes B. Paulinox 1. Historical background ln 1947, Pope Pius XII formally recognized secular institutes as a state of perfection - a true form of consecrated life in the Church. The Apostolic Constitution Provida Mater Ecclesra expressed this recogni- tion and gave the institutes their proper name and their own particular law. One year later, the motu propio Pimo Feliciter more clearly stressed the uniqueness of the institutes' character - a secular character - and their role as Christian leaven in the world. Immediately following Primo Feliciter, was the Instruction Cum Sanctissimus whichfurther developed and clarified points, particularly from Provida Mater. Canon 710 defines as secular institute as follows: A secular institute is an institute of consecrated life in which the Christian faithful living in the world strive for the perfection of charity and work for the sanctifica- tion of the world especially from within. Secular institutes share with religious that total consecration of life recognized by the Church. Their distinguishing characteristic, consecrated secularity, is reflected by speaking of members living in the world, and seeking its sanctification from within. The latter phrase suggests the im- age of leaven appearing explicitly in canon 713. Pope Paul VI highlighted the notion of consecrated secularity when he addressed the institutes on the twenty-fifth anniversary of Provida Mater. He wished them to be an example and model of the spirit the Council wished to infuse in the Church - overcoming secularism and rendering the Church leaven and soul in the world: "The world has need of your witness ! Humanity is waiting for the Church to increasingly incarnate this new attitude before the world, which in you, in virtue of your consecrated secularity must shine forth in a most special way". -
Solicita El Cambio De Estatuto Jurídico, Pasando De Instituto Secular A
CAPÍTULO SÉPTIMO EL “OPUS DEI” SOLICITA CAMBIAR DE ESTATUTO JURÍDICO, PASANDO DE INSTITUTO SECULAR A PRELATURA (AÑOS 1962-1981) Los años de 1962 a 1981 están dominados por la solicitud de cambiar el estatuto jurídico, por lo que todas las otras cuestiones -secreto, reclutamiento, intervención (en 1981) del Card. Hume (que tiene en cuenta el bien que le podía hacer al mismo Opus Dei) para fijar la edad mínima de ingreso en el Opus Dei en 18 años, en su diócesis de Westminster (cfr. doc. nº 46 del apéndice), etc.- pasan a un segundo plano. La crisis de identidad jurídica que atraviesa el Opus Dei, que ya no se considera instituto secular, de facto, y solicita una organización distinta, no le afecta solamente a él, porque es común al conjunto de los institutos seculares que empiezan a discutir mucho sobre su propia naturaleza, es decir, si reúnen más características de la consagración o de la secularidad. Este proceso pasa, para el Opus Dei, a través de algunas fases que conviene analizar aquí de una en una, también porque los términos de la cuestión no son siempre los mismos. 1. La primera solicitud de cambiar el estado jurídico Fue el propio Escrivá el que presentó oficialmente la primera solicitud de transformación jurídica del Opus Dei el 7.1.1962, petición que fue transmitida al Card. Amleto Giovanni Cicognani, Secretario de Estado de S. S., con la súplica de someterla al Pontífice: se pedía que el Opus Dei fuera transformado en prelatura nullius. Los puntos centrales de la carta de Escrivá eran dos: el motivo de la solicitud de transformación y la elección de la prelatura nullius, considerada en aquel momento la estructura jurídica más adecuada para el Opus Dei. -
El Conflicte De La Notaria De Girona
EL CONFLICTE DE LA NOTARIA DE GIRONA Oferim alguns documents sobre els conflictes haguts entre el poder civil i aleshores poder eclesiàstic per la notaria de Girona, entre els anys 1365 i 1367. No són res més que l'exteriorització d'un dels tants problemes que pervingueren de les difícils relacions en tre l'Església i la Corona d'Aragó en el regnat de Pere el Cerimoniós, sobre les quals tant resta per escriure i, sobretot, per investigar. Els protagonistes del conflicte són el rei Pere el Cerimoniós, l'infant Joan, Duc de Girona i llurs consellers d'una banda; de l'al- tra el bisbe Enyec ^ de Valtierra = i els seus familiars. El rei Pere no era home que consentís minves en la seva ju risdicció i en les regalies de la corona; s'aferrava en el cerimonial i l'etiqueta com a mitjà de mantenir de manera palesa i significa tiva aquell principi de la preeminència reial, entorn de la qual vol tava l'organització de la seva cort. Imperatiu i magnificent s'afermà en les tendències polítiques del seu temps que exaltaven l'autori tat reial, mentre que el seu temperament ambiciós i que recelava de tothom, sacrificava si li convenia, els amics i els millors conse llers, el portà a emprar, sense cap mena d'escrúpols, tots els pro cediments —bons o dolents— per assolir el que se proposava i que, en el fons, era sempre enfortir la seva autoritat o resoldre proble mes moltes vegades eventuals. Mostrà una intel·ligència ben sovint superior a la dels magnats del seu entorn i a la dels altres reis peninsulars que li foren coetanis, tan mancats d'escrúpols com ell i que han passat a la història amb els apel·latius l'un de El Mala i els altres dos amb el de El Cruel. -
ACTA APOSTOLICAE SEDIS COMMENTARIUM OFFICIALE ANNUS X I I I - VOLUMEN X I II R O M a E TYPIS POLYGLOTTIS VATICANIS MCMXXI Fr Annus XIII - Vol
ACTA APOSTOLICAE SEDIS COMMENTARIUM OFFICIALE ANNUS X I I I - VOLUMEN X I II R O M A E TYPIS POLYGLOTTIS VATICANIS MCMXXI fr Annus XIII - Vol. XIII 3 Ianuarii 1921 Num. 1 ACTA APOSTOLICAE SEDIS COMMENTARIUM OFFICIALE ACTA BENEDICTI PP. XV L I T T E R A E A P O S T O L I C AE I TEMPLUM PAROCHIALE SANCTI IOANNIS DE DEO, IN CIVITATE MACARAIBO, DIOECESIS ZULIENSIS, TITULO AC PRIVILEGIIS BASILICAE MINORIS AUGETUR. BENEDICTUS PP. XV Ad perpetuam rei memoriam. Exstat in civitate episcopali Macaraibo, dioecesis Zuliensis, intra fines Reipublicae de Venezuela, Americae meridionalis, ecclesia parochialis in honorem sancti Ioannis de Deo erecta et consecrata, tum molis amplitudine, tum artis operum splendore conspicua, in qua antiqua populi religione asservatur thaumaturga imago beatae Mariae Virginis de la Chiquinquira nuncupata, aureo per Nos diademate redimita. Hoc quidem ad sanctuarium, gratiarum apud Deum sequestram Virginem veneraturi, turmatim confluunt tam cives quam advenae, etiam a dissitis regionibus, ideoque dilectus filius Antonius M. Soto, hodiernus eiusdem ecclesiae parochus, roboratas amplissimo suffragio episcoporum dioecesium Zuliensis et de Calaboro preces Nobis humiliter adhibuit, ut eandem aedem ad titulum ac dignitatem Basilicae Minoris evehere dignaremur. Nos autem, quibus nihil antiquius est quam ut pietas christiani populi erga beatissimam Virginem magis ac magis augeatur, votis huiusmodi annuentes, audito venerabili fratre Nostro Antonio S. R. E. Cardinali Vico, episcopo Portuensi et sanctae Rufinae, Sacrorum Rituum Congregationi Praefecto, apostolica Nostra auctoritate, praesentium vi perpetuumque in modum, enunciatam ecclesiam parochialem sancti Ioannis de Deo, civitatis Macaraibo, 6 Acta Apostolicae Sedis - Commentarium Officiale dioecesis Zuliensis, Basilicae Minoris titulo ac dignitate exornamus, cum omnibus et singulis privilegiis atque honorificentiis quae Minoribus almae huius Urbis Basilicis de iure competunt. -
Oration “Si Mihi” of Enea Silvio Piccolomini (25 March 1455, Wiener Neustadt)
Oration “Si mihi” of Enea Silvio Piccolomini (25 March 1455, Wiener Neustadt). Edited and translated by Michael von Cotta-Schönberg. 5th version. (Orations of Enea Silvio Piccolomini / Pope Pius II; 24) Michael Cotta-Schønberg To cite this version: Michael Cotta-Schønberg. Oration “Si mihi” of Enea Silvio Piccolomini (25 March 1455, Wiener Neustadt). Edited and translated by Michael von Cotta-Schönberg. 5th version. (Orations of Enea Silvio Piccolomini / Pope Pius II; 24). 2019. hal-01148726 HAL Id: hal-01148726 https://hal.archives-ouvertes.fr/hal-01148726 Submitted on 14 Oct 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. (Orations of Enea Silvio Piccolomini / Pope Pius II; 24) 0 Oration “Si mihi” of Enea Silvio Piccolomini (25 March 1455, Wiener Neustadt). Edited and translated by Michael von Cotta-Schönberg 5th version 2019 1 Abstract Among the important items on the agenda of the imperial Diet of Wiener Neustadt, February to April 1455, was a military reponse to the Turkish war of aggression and the urgently needed military aid to Hungary, the European frontier state directly facing the Turks. The Hungarian delegation arrived after the diet had opened on 25 February. -
La Evolucion De Los Institutos Seculares
LA EVOLUCION DE LOS INSTITUTOS SECULARES El tema de los Institutos seculares es seguido actualmente con es pecial atención: no sólo porque se relaoiona con varios de los proble mas más importantes de la vida del catolicismo, sino además porque, desde su formulación jurídica con la Constitución Apostólica Provida Mater Ecclesia (2 de febrero de 1947), la figura del Instituto secular ha sufrido una profunda evoluc,ión, dando lugar a un proceso de di versificación y diferenciación de innegable interés. Se puede apuntar ya desde ahora un dato muy significativo: la Provida Mater Ecclesia fue aplicada, inmediatamente después de su promulgación, al Opus Dei, al que Pío XII calificó de "modelo de los Institutos seculares". Pero hoy, a menos de veinte años de distancia, todos los especialistas reconocen que esta Asociación se diferencia profundamente de los demás Institutos seculares, hasta el punto de que sólo jurídicamente puede ser llamado Instituto secular: de hecho, no lo es. El estudio de los textos legales, debe pues acompañarse de una referencia a la evolución sociológica y científica de esta figura. Div,i diremos así nuestro trabajo en los siguientes apartados: l . Origen y aprobación. II. Fisonomía inicial de los Institutos seculares. III. La evolución de los Institutos seculares. IV. Datos complementarios. l. ORIGEN Y APROBACION El 2 de febrero de 1947, el Papa Pío XII promulgaba la Constitu- 303 JULIAN HERRANZ ción Apostólica Provida Mater Ecclesia \ con la que acordó el recono cimiento oficial a los Institutos seculares, al mismo tiempo que, en la parte dispositiva o legislativa de la misma Constitución, establecía la lex peculiaris o legislación fundamental de estos Institutos. -
PROBATIONER's GUIDE VOLUNTAS DEI INSTITUTE 2Nd Edition Trois
PROBATIONER’S GUIDE VOLUNTAS DEI INSTITUTE 2nd Edition Trois-Rivières, Canada 2003 CONT ENTS Letter from the Founder ........................................................................................v Letter from the Director General ........................................................................... vi PRESENTATION .............................................................................................. vii I. A BRIEF HISTORY OF THE CONSECRATED LIFE .................................... 1-1 1. The Early Church (Ist - 4th Century) ...................................................... 1-1 2. The Monastic Period (4th - 11th Century) .............................................. 1-3 3. The Mendicants (11th – 15th Century) .................................................. 1-5 4. Apostolic Groups (16th – 20th Century) ............................................... 1-7 5. Laity in the Church : 20th Century ...................................................... 1-9 6. Secular Institutes ............................................................................... 1-9 Essential Elements of a Secular Institute .............................................. 1-11 7. Other Forms of Consecration ............................................................ 1-13 Conclusion .......................................................................................... 1-14 II. CONSECRATION ................................................................................. 2-1 Introduction ......................................................................................... -
Book Reviews
to April 8, 1928, Vol. 8, Addresses and Other Records, London 1928, "Provida Mater" (1947), the Motuproprio "Primo Feliciter" (1948), and pp. 197-200; quotation p. 197. the Instruction "Cum Sanctissimus" (1948); cf. }. Beyer,S.}. DeInstitutis 36. Rev. Chr. Becker, S.O.S., founded the "Missionsarztliches Insti Secularibus Documenta (Rome: Pontificiae Universitatis Gregorianae, tut," the first of its kind within the Catholic Church at Wiirzburg in 1962). 1922, and the "Catholic Medical Mission Board" was established 37. Cf. "The Healing Church," World Council Studies, no. 3. (1965); S. in Washington, D.C., that same year; again, it was Washington, D.C., G. Browne, "The Healing Church: An Ambiguous and Misleading where in 1925 the "Society of .Catholic Medical Missionaries" was Concept," In the Service of Medicine, no. 61 (April 1970). founded by Sr. Anna Dengel; the "Medical Missionaries of Mary" 38. M. Scheel, "Missionary Work and Healing," International Reoieui was founded in Drogheda, Ireland, by the nurse Mary Martin in 1937; of Missions (Iuly 1964), p. 271. cf. M. A. Mathis, C.S.C., "Medical Mission Vocation," in The 39. Cf. A. Marmorstein, "The Imitation of God (Imitatio Dei)" in The Ecclesiastical Reoieui (june 1934); P. Charles,S.}., Medical Missions: The Haggadah: Studies in JeuJish Theology, TheMarmorstein Memorial Volume, Necessity forMedical Missions, Their History, Development, and theMany ed. }. Rabbinovitz, Oxford: (Oxford University Press, 1950); H. }. Obstacles ToBeOvercome in Their Fulfillment (New York: America Press, Schoeps, "Von der Imitatio Dei zur Nachfolge Christi," in Aus 1949); A. Dengel, Mission for Samaritans: A Survey of Achievements and {ruhchristlicher Zeit, Religionsgeschichtliche Untersuchungen (Tiibingen: Opportunities in the Field of Catholic Medical Missions (Milwaukee: Bruce Mohr, 1950), pp.