Aug. 8, 1958 Catholic Church
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Catholics 'Free to Disagree' Badly Damaged in the Philadelphia, Cardinal John Krol Dances His Way to Earthquake That Shook the New Orleans — Archbishop Philip M
GOUR1ER-JOURNAL Wednesday, May 18,1983 World, Nation, People... in Brief Focu» •&&».&&*•s on Today's World Lithuanian Priest Convicted Moscow — Father Alfonsas Svarihskas, a Lithuanian priest, was convicted May 6 of "anti-constitutional and Father Juan Ramon de anti-state activity" and sentenced to seven years in jail, the Leon, pastor of Templo Soviet news agency Tass reported. The priest's conviction de Santa Cruz Tlapacoya came after a two-day trial in Vilna, the capital of the Soviet church in Santa Cruz republic of Lithuania. Father Svarinskas, a 58-year-old Tlapacoya, Mexico, sorts pastor, had been jailed since Jan. 26 on suspicion of through rubble after a distributing anti-Soviet material to the foreign press and fireworks explosion de preaching against the government. Co-founder of the Catholic Committee for the Defense of the Rights of molished the church and Believers, a clandestine group, the priest was convicted and killed at least 20 parish jailed on similar charges in 1947 and 1958. ioners. The town of 12,000 was celebrating an annual festival when sparks from a fireworks Newspaper Praises Reagan display touched off addi tional fireworks stored San Salvador, El Salvador — The weekly newspaper of behind the altar. (NC the Archdiocese of San Salvador, Orientation, has praised Photo) President Reagan's policies toward El Salvador and supported U.S. military aid. "Without a doubt this country would be reaching the limit of its admirable resistance had it not been for the military and economic assistance of America," said an editorial in the paper's May 8 edition. -
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. -
1 Fr. Luke Dysinger, OSB the Story of the Benedictines of Szechwan
THE BENEDICTINE FOUNDATIONS IN XISHAN AND CHENGDU, 1929-1952 Fr. Luke Dysinger, OSB Mission and Monasticism, Studia Anselmiana 158, Analecta Monastica 13, (Sant’ Anselmo, Rome; EOS Verlag, Germany, 2013), pp. 185-195. The story of the Benedictines of Szechwan Province during the first half of the Twentieth Century can be divided into three epochs or phases encompassing two geographic locations. The three phases correspond to the first three superiors of the monastery, each of whom possessed a unique vision of how Benedictine monasticism could best serve the needs of the Catholic Church in China. The two geographic locations are: Xishan, near Shunqing, where the community was first established in 1929; and Chengdu, the capital of Szechwan Province where in 1942 the monks were compelled by the vicissitudes World War II to seek refuge 1: CONTEMPLATIVE ASPIRATIONS 1927-1933: Xihan, Prior Jehan Joliet In 1926 Dom Jehan Joliet, a monk of the Abbey of Solesmes, and Dom Pie de Cocqueau of the Abbey of St. André (now know as SintAndries, Zevenkerken), departed the port of Marseilles for Beijing. They were to establish a new monastic foundation that would be a canonical dependency of St. André.1 The Benedictine Abbey of St. André had been designated at its inception as a “Monastery for the Missions”. Since 1898 the community had been committed to monastic missionary work in Brazil by its founder, Abbot Gerard Van Caloen; and in 1910 his successor, Theodore Neve, pledged the community to work in Africa by accepting the Apostolic Prefecture of Katanga in the Congo. Through their publication of Les Bulletin des Missions the monks of St. -
Tribunal New Sletter
Formal Process for Marriage Nullity Cases By: Very Rev. Lawrence Rasaian, JCD he Judicial Vicar, together with marriage may be invalid for T the tribunal staff, sends you all A three primary reasons: defective prayerful wishes on the Feast of St. Jo- Catholic form, a diriment impediment, seph. We discuss in this issue the use of or defective consent. In the previous the formal process for marriage nullity newsletter we had discussed the use of Volume 3, Issue 1 cases due to defective consent. Profes- the documentary process for cases con- sor Francis G. Morrisey, OMI, Saint cerning either defective Catholic form March 2019 Paul University, Canada, has written an or existence of impediments for a valid article on the “Formal Process for Mar- marriage celebration. This issue brings riage Nullity Cases.” He explains beau- out the use of the formal process for tifully the use of the formal process for cases concerning defective consent. The a marriage nullity case due to defective formal process is in fact applied for the consent based on a biblical principle, majority of the cases coming to the tri- “State your case and bring your proofs bunal. Anyone baptized or not, who was and let them take counsel together” a party to a marriage may petition to the (Isaiah 45: 21). He highlights further tribunal for a declaration of invalidity of that the primary focus in church court is his/her prior marriage if he/she wishes on “the truth,” rather than justice. Its to remarry in the Catholic Church. Mar- primary focus is on the validity or not of riage nullity cases are handled as con- the sacrament of the marriage, and the tentious processes, even if both parties procedures are designed to enable those want the declaration of invalidity. -
Experts in Church Courts: a Role Not Sacred
Experts in Church Courts: A Role Not Sacred John L. Young, MD, and Ezra E. H. Griffith, MD The increasing number of marriage annulments granted by the Catholic Church in recent years is gaining considerable public attention and arousing some controversy. I Members of the church's clergy2 and hierarchy3 have also expressed concern. This is not surprising in view of the actual data, as shown in Figure 1. Such data give the appearance of a decrease in the emphasis being placed on the permanence of marriage, a well-known church doctrine. Moreover, it is a significant change for some eight million divorced American Catholics that divorce, especially when combined with remar riage, might not mean separation from the church.4 Some have attributed the striking increase to the rising divorce rate; others to the renewal in church life associated with the Second Vatican Council in the 1960s. 5 This renewal encouraged an enrichment in under standing of marriage as well as a flourishing ministry to the increasing number of divorced Catholics. In addition, a much earlier and less widely known trend is of more fundamental importance. Shortly after World War II, the Sacred Roman Rota, the church's court of final resort in marriage cases, began to emphasize the psychologic requirements for a valid marriage6 and to encourage the use of psychiatric experts in the hearing of marriage cases. 7 The public's increasing attention to the phenomenon of growing annul ment rates stands in contrast to the psychiatric literature's virtual silence on the expert's role in this process. -
Kendall Park Parish Supports ‘Twin’ in Mongolia Kendall Park Parish
3 of Image the Week OUR DIOCESE Where in the diocese can it be found? Kendall Park parish supports ‘twin’ in Mongolia Last issue's image... By Christina Leslie ment of Archbishop Alfred Xuereb as Above, Deacon Denis F. Mayer, center, of Correspondent Apostolic Nuncio in South Korea and St. Augustine of Canterbury Parish, Ken- Mongolia, two of the Church’s fastest- dall Park, and his wife, Carol (at his right), The old adage “Charity begins at home” growing areas. St. Augustine’s pastor, pose with clergy and members of Mary, holds true, even when “home” is a land Father Robert G. Lynam, invited Arch- the Mother of Mercy Parish, Arvaikheer, more than 6,000 miles away. bishop Xuereb to concelebrate Mass, a Mongolia, and its Ulaanbaatar Prefec- St. Augustine of Canterbury Par- liturgy even more blessed because of ture, during a pilgrimage to Mongolia to ish, Kendall Park, reached out to its the presence of the archbishop’s ex- visit the sister parish in July 2019. Barbara twin parish of Mary, the Mother of tended family members. Corio, a member of St. Augustine's, also Mercy in Arvaikheer, Mongolia, this According to the website GCatho- made the pilgrimage. spring in a generous display of faith, lic.org, Ulaanbaatar, Mongolia, is an sending the fl edgling parish and its apostolic prefecture, or a ‘pre-dioc- three missions, 25 priests and two Ulaanbaatar Prefecture a donation of esan’ missionary jurisdiction not yet seminarians to minister to the Catholic $15,000. The money will be used to suffi ciently developed for diocesan fl ock. -
Office of the Tribunal TERMS USED in MARRIAGE CASES
Office of the Tribunal 215 N. Westnedge Street, Kalamazoo MI 49007-3760; 269-903-0215 TERMS USED IN MARRIAGE CASES Affirmative and negative decision. An affirmative decision means the Tribunal or Bishop has found a marriage to be proven invalid according to Church law, with more certainty. A negative decision means that invalidity has not been proven. Assessor. Tribunal official who helps evaluate proofs (evidence) for the Tribunal or Bishop who will judge the marriage case. Case name. To clearly identify a case, the last name of the man and the maiden name of the woman are used in conjunction with the case number (see below). Refer to both when contacting the Tribunal. Case number. A control number that identifies the case in conjunction with the case name (above). Refer to both when contacting the Tribunal. Code of Canon Law and Dignatis Connubii. The source of Catholic Church laws regulating marriage cases. College of judges. Panel of three judges who decide the case in an ordinary process. These are the presiding judge, the ponens and the associate judge. The ponens directs the process and commits the decision of the college to a written sentence. Decree or declaration of nullity or invalidity. A judgment by church authority that a marriage thought valid according to Catholic Church law, actually lacked at least one essential element required for a valid, binding union. Often but imprecisely called annulment. To declare the nullity of marriage is absolutely different from decreeing the annulment of the marriage. Defender of the Bond. Tribunal official who must review the case and present any reasonable arguments or observations, always respecting the truth, that contribute to protecting the bond of marriage and the integrity of the legal process. -
Statement on Retired Members Of
ARCHDIOCESE FOR THE MILITARY SERVICES, USA The Most Reverend Timothy P. Broglio On Retired Members of the US Military The Archdiocese for the Military Services, as a particular Church, exists to support the spiritual and sacramental needs of the members of the armed forces and their families, the patients in the VA facilities, and US citizens working for the Federal Government overseas. All the faithful are welcomed. However, in order to serve well and in accordance with Church Law, it is useful to clarify the position of retired military members. While on active duty, Catholics have the option of joining either the Catholic Faith Community of the base chapel or that of the local civilian parish, regardless of their residence (on or off base). However, the choice is specific and should be clearly established upon arrival at each new duty station. They do remain, however, subjects of the military ordinariate. (The military archdiocese is legally competent under Canon Law to provide the following actions for its subjects: granting of permission for a mixed marriage, granting a dispensation from disparity of cult, granting a dispensation from canonical form, processing a declaration of nullity – either as a formal case or as a documentary case [lack of form]. With regards to these same persons, the military archbishop can grant his priest-chaplains the faculty to witness marriages validly and to confer Confirmation for an extraordinary reason 0 but only for the proper subjects of the military archdiocese.) After completion of twenty years of faithful service in the US military, retiring members and their dependents may continue to enjoy many of the benefits and services available to active duty members. -
Acta Apostolicae Sedis
An. et vol. XCV 5 Februarii 2003 N. 2 ACTA APOSTOLICAE SEDIS COMMENTARIUM OFFICIALE Directio: Palazzo Apostolico – Citta` del Vaticano – Administratio: Libreria Editrice Vaticana ACTA IOANNIS PAULI PP. II LITTERAE DECRETALES quibus Paulae Montal Forne´s a S. Iosepho Calasanctio Sanctorum honores decer- nuntur. IOANNES PAULUS EPISCOPUS servus servorum dei ad perpetuam rei memoriam. Nisi granum frumenti cadens in terram mortuum fuerit, ipsum solum manet; si autem mortuum fuerit, multum fructum affert (Io 12, 24). Verba haec Iesu Matris Paulae Montal Forne´s a S. Iosepho Calasanctio vitam illuminarunt, quae humanae christianaeque puellarum institutioniac mulieribus item omnibus ex partibus provehendis suam addixit vitam, ut familiae salvarentur, Christi regnum prolataretur atque societas christiane animaretur. Testis haec Christi, quae agens contemplabatur, et contem- plans agebat, in oppido Arenys de Mar provinciae Barcinonensis die xi mensis Octobris anno mdccxcix humili familia pientissimaque orta est. Pa- rentes quinque liberis aucti sunt, qui ad Evangelii principia sunt instituti. Paula maxima erat natu. Cum puella ipsa decem annorum patrem amisis- set, matrem iuvare in re familiari debuit, opus acu pictum faciens. A pue- ritia inde et iuventute dilectione in Virginem Mariam vehementer flagravit ipsaque valida fuit parochi adiutrix, pueris adulescentibusque catecheticam ministrans doctrinam. Suo nativo in oppido plane animadvertit impellen- tem esse societatis Ecclesiaeque necessitatem mulieres humane christiane- que promovere, quae cum in societate familiaque plurimum possent, ad institutionem cultumque accedere parum poterant. Beata, temporum signa 98 Acta Apostolicae Sedis – Commentarium Officiale respiciens, sensit se a Deo hanc ad missionem vocari atque constituit se institutionis apostolatui devovere, quem in oppido Figueras anno mdcccxxix incohavit. Ibidem primam suam puellis erudiendis scholam instituit, quam novis rationibus latisque educationis institutis condidit. -
HISTORY of the NATIONAL CATHOLIC COMMITTEE for GIRL SCOUTS and CAMP FIRE by Virginia Reed
Revised 3/11/2019 HISTORY OF THE NATIONAL CATHOLIC COMMITTEE FOR GIRL SCOUTS AND CAMP FIRE By Virginia Reed The present National Catholic Committee for Girl Scouts and Camp Fire dates back to the early days of the Catholic Youth Organization (CYO) and the National Catholic Welfare Conference. Although it has functioned in various capacities and under several different names, this committee's purpose has remained the same: to minister to the Catholic girls in Girl Scouts (at first) and Camp Fire (since 1973). Beginnings The relationship between Girl Scouting and Catholic youth ministry is the result of the foresight of Juliette Gordon Low. Soon after founding the Girl Scout movement in 1912, Low traveled to Baltimore to meet James Cardinal Gibbons and consult with him about her project. Five years later, Joseph Patrick Cardinal Hayes of New York appointed a representative to the Girl Scout National Board of Directors. The cardinal wanted to determine whether the Girl Scout program, which was so fine in theory, was equally sound in practice. Satisfied on this point, His Eminence publicly declared the program suitable for Catholic girls. In due course, the four U.S. Cardinals and the U.S. Catholic hierarchy followed suit. In the early 1920's, Girl Scout troops were formed in parochial schools and Catholic women eagerly became leaders in the program. When CYO was established in the early 1930's, Girl Scouting became its ally as a separate cooperative enterprise. In 1936, sociologist Father Edward Roberts Moore of Catholic charities, Archdiocese of New York, studied and approved the Girl Scout program because it was fitting for girls to beome "participating citizens in a modern, social democracy." This support further enhanced the relationship between the Catholic church and Girl Scouting. -
Ordinariate Newsletter 2011 – Holy
AANNGGLLIICCAANN OORRDDIINNAARRIIAATTEE FFOORR TTHHEE CCAANNAADDIIAANN FFOORRCCEESS Bulletin/Volume 8, No 1 Holy Week and Easter 2011 BISHOP ORDINARY TO THE FORCES The Right Reverend Peter Coffin STB, MA, DD 400 YEARS OF THE KING JAMES’ BIBLE by Padre David Greenwood 2011 marks the 400 th anniversary of the publication of the King James’ version of the Bible. It is this English language version that was carried by English speaking explorers and missionaries around the world. It is this translation that led to the remarkable standardization of the English language and the introduction of many new and beautiful phrases. It is this translation that some (most notably those of the King James Bible Trust) have called “the book that changed the world.” The King James’ version is not the first translation of the Bible into another language and indeed it is not event the first translation of the Bible into English. Here with great portions copied from Wikipedia, is part of the story of Biblical translation. The Bishop of the Goths Wulfila in the today's Bulgaria translated the Bible into Gothic in the mid-4th century. The earliest surviving complete manuscript of the entire Bible is the Codex Amiatinus , a Latin Vulgate edition produced in 8th century England at the double monastery of Wearmouth-Jarrow. During the Middle Ages, translation, particularly of the Old Testament, was discouraged. Nevertheless, there are some fragmentary Old English Bible translations, notably a lost translation of the Gospel of John into Old English by the Venerable Bede, which he is said to have prepared shortly before his death around the year 735. -
Canonical Aspects of the Relationship Between the Patriarch and the Synod of Bishops in a Patriarchal Church
CANONICAL ASPECTS OF THE RELATIONSHIP BETWEEN THE PATRIARCH AND THE SYNOD OF BISHOPS IN A PATRIARCHAL CHURCH by James SALAMY Research Seminar – DCA 6395 Prof. John HUELS Faculty of Canon Law Saint Paul University Ottawa 2018 © James Salamy_2018 2 TABLE OF CONTENTS 1 – A PERICHORESIS OF THE ONE AND THE MANY ........................................................1 1.1 – Practical Advantages .........................................................................................................1 1.2 – Definitions.........................................................................................................................1 1.2.1 – Patriarch ...................................................................................................................1 1.2.2 – Synod of Bishops .....................................................................................................8 2 – THE POWERS OF THE PATRIARCH AND THE SYNOD OF BISHOPS ..................12 2.1 – Intermediate Authority ....................................................................................................12 2.2 – In Relation to the Patriarchal Territory ...........................................................................15 2.2.1 – Inside the Patriarchal Territory ..............................................................................19 2.2.2 – Outside of the Patriarchal Territory .......................................................................27 3 – THE ALLOCATION OF POWER ......................................................................................32