Canon Law of Eastern Churches
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I. the Easter Vigil II. Holy Days of Obligation III. Special Celebrations for Dioceses and Parishes IV
Liturgical Calendar Notes I. The Easter Vigil II. Holy Days of Obligation III. Special Celebrations for Dioceses and Parishes IV. Rogation Day Prayer Service The Easter Vigil The first Mass of Easter, the Easter Vigil, falls between nightfall of Holy Saturday and daybreak of Easter Sunday. The General Norms for the Liturgical Year and the Calendar, no 21, states: The Easter Vigil, during the holy night when Christ rose from the dead, ranks as the “mother of all vigils.” Keeping watch, the Church awaits Christ’s resurrection and celebrates it in the sacraments. Accordingly, the entire celebration of this vigil should take place at night, that is, it should either begin after nightfall or end before the dawn of Sunday. Individual parishes can check the following website to determine nightfall in their area: http://aa.usno.navy.mil/data/docs/RS_OneDay.html On this website, nightfall is listed as “End civil twilight.” Liturgical Calendar Notes 1 Holy Days of Obligation On December 13, 1991 the members of the National Conference of Catholic Bishops of the United States of American made the following general decree concerning holy days of obligation for Latin rite Catholics: In addition to Sunday, the days to be observed as holy days of obligation in the Latin Rite dioceses of the United States of America, in conformity with canon 1246, are as follows: January 1, the solemnity of Mary, Mother of God Thursday of the Sixth Week of Easter, the solemnity of the Ascension (observed on the 7th Sunday of Easter in Kentucky Dioceses) August 15, the solemnity of the Assumption of the Blessed Virgin Mary November 1, the solemnity of All Saints December 8, the solemnity of the Immaculate Conception December 25, the solemnity of the Nativity of Our Lord Jesus Christ Whenever January 1, the solemnity of Mary, Mother of God, or August 15, the solemnity of the Assumption, or November 1, the solemnity of All Saints, falls on a Saturday or on a Monday, the precept to attend Mass is abrogated. -
Synoptic Traditions in Didache
Synoptic Tradition in the Didache Revisited Dr. Aaron Milavec Center for the Study of Religion and Society University of Victoria Ever since a complete copy of the Didache was first discovered in 1873, widespread efforts have been undertaken to demonstrate that the framers of the Didache depended upon a known Gospel (usually Matthew, Luke, or both) and upon one or more Apostolic Fathers (Barnabas, Hermas, and/or Justin Martyr). In more recent times, however, most scholars have pushed back the date of composition to the late first or early second century and called into question dependency upon these sources. In the late 50s, Audet1. Glover2, and Koester3 cautiously developed this stance independent of each other. More recently, Draper4, Kloppenborg5, Milavec6, Niederwimmer7, Rordorf8, and Van de Sandt9 have argued quite persuasively in favor of this position. Opposition voices, however, are still heard. C.M. Tuckett10 of Oxford University, for example, reexamined all the evidence in 1989 and came to the conclusion that parts of the Didache "presuppose the redactional activity of both evangelists" thereby reasserting an earlier position that "the Didache here presupposes the gospels of Matthew and Luke in their finished forms."11 Clayton N. Jefford, writing in the same year independent of Tuckett, came to the conclusion that the Didache originated in the same community that produced the Gospel of Matthew and that both works had common sources but divergent purposes.12 Vicky Balabanski, in a book-length treatment of the eschatologies of Mark, Matthew, and Didache, reviewed all the evidence up until 1997 and concluded that Did. 16 was written "to clarify and specify certain aspects of Matthew's eschatology."13 This essay will weigh the evidence for and against dependence upon the Gospel of Matthew--the most frequently identified "written source" for the Didache. -
An Explanation of Parish Governance Updated September 30, 2016
An Explanation of Parish Governance Updated September 30, 2016 Parish of Saint Monica • 2651 Atlantic Avenue • Atlantic City, NJ 08401 • 609-345-1878 • www.accatholic.org An Explanation of Parish Governance for The Parish of Saint Monica 1 The Parish of Saint Monica An Explanation of Parish Governance Purpose of this Document This document offers parishioners a comprehensive yet brief explanation of the governance of the Parish of Saint Monica. It cites several sources relevant to the governance of the parish: Code of Canon Law Decree of the Merger of the Parishes of Atlantic City and Establishment of The Parish of Saint Monica, June 5, 2015 Title 16 of the New Jersey Permanent Statutes, "Corporations and Associations, Religious" Certificate of Consolidation of The Parish of Saint Monica, Atlantic City, N.J., June 24, 2015 Bylaws of The Parish of Saint Monica, Atlantic City, N.J. Guidelines for Parish Finance Councils, Diocese of Camden, December 21, 2006 Guidelines for Parish Pastoral Councils, Diocese of Camden, November 2010 This document is not meant to replace these authoritative documents. Instead, this document is meant to summarize and systematize their substance. Where latitude exists, this document also determines some of the details of governance for our parish. Parish of Saint Monica • 2651 Atlantic Avenue • Atlantic City, NJ 08401 • 609-345-1878 • www.accatholic.org An Explanation of Parish Governance for The Parish of Saint Monica 2 Article I. The Parish in Canon Law Section A. Canonical Definition of Parish "A parish is a certain community of the Christian faithful stably constituted in a particular church, whose pastoral care is entrusted to a pastor (parochus) as its proper pastor (pastor) under the authority of the diocesan bishop." (can. -
Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China prototypical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862. -
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. -
Assumption Greek Orthodox Church 430 Sheep Pasture Road Port Jefferson, New York 11777
ASSUMPTION GREEK ORTHODOX CHURCH 430 SHEEP PASTURE ROAD PORT JEFFERSON, NEW YORK 11777 631-473-0894 430 SHEEP PASTURE ROAD PORT JEFFERSON, NEW YORK 11777 THE WORD "ICON" AS IT OCCURS IN THE SCRIPTURES CALL OUR OFFICE FOR DONATION TO SPONSOR THIS ICON Iconography (from Greek: εικoνογραφία) refers to the making and liturgical Saint John the Evangelist (Άγιος Ιωάννης ο Εύαγγελιστής) use of icons, pictorial representations of Biblical scenes from the life of Jesus Christ, historical events in the life of the Church, and portraits of the saints. Images have always been a vital part of the Church, but their place was the subject of the Iconoclast Controversy in the 8th and 9th centuries, especially in the East. The icons found in Orthodox Churches are a celebration of the fact that Jesus Christ is indeed the Word of God made flesh and that anyone who has seen Jesus has seen the Father (John 12:45 and 14:8-12). As the 7th Ecumenical Council held in the city of Nicea in 787 AD proclaimed, icons are in color what the Scriptures are in words: witnesses to the incarnation, the fact that God has come among us as a person whom we can see, touch and hear. In fact, in the traditional language of the Church, icons are not painted but written and an iconographer is literally "one who writes icons." "Written" or "Painted"? The most literal translation of the Greek word εικονογραφία (eikonographia) is "image writing," leading many English-speaking Orthodox Christians to insist that icons are not "painted" but rather "written." From there, further explanations are given that icons are to be understood in a manner similar to Holy Scripture—that is, they are not simply artistic compositions but rather are witnesses to the truth the way Scripture is. -
Imge A&Ea Dem Bepaa® Dbs P&Mareaats Mattaabs' I, Voa Kanflftaaimopat, By3, 37, 1987 (1S88), 417=418
Durham E-Theses Matthew I, Patriarch of Constantinople (1397 - 1410), his life, his patriarchal acts, his written works Kapsalis, Athanasius G. How to cite: Kapsalis, Athanasius G. (1994) Matthew I, Patriarch of Constantinople (1397 - 1410), his life, his patriarchal acts, his written works, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5836/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 MATTHEW I, PATRIARCH OF CONSTANTINOPLE (1397 - 1410), HIS LIFE, HIS PATRIARCHAL ACTS, HIS WRITTEN WORK: The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. MASTER OF ARTS THESIS, SUBMITTED TO THE FACULTY OF ARTS DEPARTMENT OF THEOLOGY UNIVERSITY OF DURHAM 1994 A 4} nov m This copy has been supplied for the purpose of research or private study on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement.' =1= CONTENTS ABSTRACT XV-V LIST OF ABBREVIATIONS VX-VIII ACKNOWLEDGEMENTS DC NOTES ON PROPER NAMES X GENERAL INTRODUCTION A brief Historical, Political and Eccle• siastical description of Byzantium during the XTV century and the beginning of the XV. -
Holy Chrismation
Holy Chrismation In the Sacrament of Baptism man is called out of spiritual darkness into the light of Christ and is initiated into the economy of salvation by the Son of God. This initiation is effected, however, in the Sacrament of Chrismation. Repent, and be baptized every one of you in the Name of Jesus Christ, the Apostle Peter preached to the people on Pentecost, and you shall receive the gift of the Holy Spirit (Acts 2:38). Since that time the Divine Gift of the Holy Spirit is bestowed upon each person who rises from the baptismal font. And everything the Holy Spirit touches receives the seal of an invaluable treasure, a ray of eternal light, the reflection of Divine action. The Sacrament of Chrismation awakens in the soul that inner, spiritual thirst which does not let one grow satisfied solely with the earthly and material, but always summons us to the Heavenly, to the eternal and the perfect. It makes the baptized person the possessor of the Spirit bearing beauty and a partaker of sanctity, of the Unwaning Light and Divine Life. It is for this reason that in Chrismation the new member of the Church not only receives the Spirit within, but is outwardly encompassed by Him, being robed henceforth as if in special spiritual garments. The Prayer at Anointing with the Holy Chrism contains an assertion that the one who has been graced to receive the seal of the Gift of the Holy Spirit receives aid to remain indomitable, unchanging, unharmed, untouched, unoppressed, safe from the designs of the Evil One, to abide in the Faith and to await the heavenly rewards of life and the eternal promises of our Lord and Savior Jesus Christ. -
The Sacramental Life of the Church (Part 1)
Greek Orthodox Church of the Assumption Studies in the Faith The Sacramental Life of the Church (Part 1) Greek Orthodox C hu rc h o f t he A ssu m pti on 1804 Thirteenth Avenue Seattle, Washington 98122-2515 Phone: 206-323-8557 Fax: 206-323-1205 Email: officemanager@ assumptionseattle.org Presented by Fr. Dean Kouldukis Page 2 Studies in the Faith THE SACRAMENTAL LIFE OF THE CHURCH "Growth in prayer has no end," Theophan informs us. "If this growth ceases, it means that life ceases." The way of the heart is endless be- cause the God whom we seek is infinite in the depths of His glory. The Jesus Prayer is a signpost along the spiritual journey, a journey that all of us must take. (From The Jesus Prayer by Fr. Steven Tsichlis) READING ASSIGNMENTS The Orthodox Church: by Timothy Ware, Pages 99-121 and 257-272. The Sacramental Life of the Church: by Fr. Alciviadis Calivas, Th.D., Pages 9-20 of this booklet. SACRAMENTS: AN EASTERN ORTHODOX UNDERSTANDING To begin with, the word sacrament is found nowhere in the Scriptures. The Latin term sacramentum, meaning "to make holy", was a legal term belonging to the language of Roman jurisprudence. It referred to the oath tak- en by a Roman soldier upon his enlisting in the army. Given the above, Tertullian (160-225 AD) applied the word to Baptism, asserting that each Christian's reception of the rite thus enlists him in Christ's army. While the use of the word sacrament came to be widely accepted in the West, Eastern Christianity did not ac- cept Tertullian's application of it. -
Byzantine Liturgical Hymnography: a Stumbling Stone for the Jewish-Orthodox Christian Dialogue? Alexandru Ioniță*
Byzantine Liturgical Hymnography: a Stumbling Stone for the Jewish-Orthodox Christian Dialogue? Alexandru Ioniță* This article discusses the role of Byzantine liturgical hymnography within the Jewish- Orthodox Christian dialogue. It seems that problematic anti-Jewish hymns of the Orthodox liturgy were often put forward by the Jewish side, but Orthodox theologians couldn’t offer a satisfactory answer, so that the dialogue itself profoundly suffered. The author of this study argues that liturgical hymnography cannot be a stumbling stone for the dialogue. Bringing new witnesses from several Orthodox theologians, the author underlines the need for a change of perspective. Then, beyond the intrinsic plea for the revision of the anti-Jewish texts, this article actually emphasizes the need to rediscover the Jewishness of the Byzantine liturgy and to approach the hymnography as an exegesis or even Midrash on the biblical texts and motives. As such, the anti-Jewish elements of the liturgy can be considered an impulse to a deeper analysis of Byzantine hymnography, which could be very fruitful for the Jewish-Christian Dialogue. Keywords: Jewish-Orthodox Christian Dialogue; Byzantine Hymnography; anti-Judaism; Orthodox Liturgy. Introduction The dialogue between Christian Orthodox theologians and Jewish repre- sentatives is by far one of the least documented and studied inter-religious interchanges. However, in recent years several general approaches to this topic have been issued1 and a complex study of it by Pier Giorgio Tane- burgo has even been published.2 Yet, because not all the reports presented at different Christian-Jewish joint meetings have been published and also, * Alexandru Ioniță, research fellow at the Institute for Ecumenical Research, Lucian Blaga University of Sibiu. -
The Jubilees Calendar and the Origin of Sunday Observance
THE JUBILEES CALENDAR AND THE ORIGIK OF SUNDAY OBSERVAXCE EARLE HILGERT Andrews University, Berrien Springs, Michigan A. Jaubert and J. van Goudoever have proposed that Christian Sunday observance is to be seen as rooted in an ancient Jewish sacerdotal calendar similar to or identical with that known from the Book of Jubdees and the Qumran literature. Jaubert, for instance, has spoken of the Christian Sunday as a "continuation" (" prolongement ") of an ancient Jewish "priestly liturgy" which stood "in marked opposition to the legal calendar." 3 On the other hand, W. Rordorf also has given attention to this problem and has concluded that "the recent investigations of the calendar, called forth by the study of the Book of Jubilees and related writings as well as by the discoveries of Qumran, are not able to elucidate the problem of the origin of Christian Sunday observance." Such apparently divergeant conclusions invite a review of the evidence bearing on this problem. 1 A. Jaubert, "Le calendrier des JubilCs et les jours liturgiques de Ia semaine," VT, VII (1957), 60; "Jksus et le calendrier de Qumrh," NTS, YII (1960-61),27, n. 2 and p. 28 : "DkjA l'origine de la Pcntecdte au jour annuel fixe du dimanche montre que la communautC chrCtienne primitive ne partageait pas les interprbtations pharisiennes, mais que les coutumes de calendrier s'enracinaient dans le (ou un) calendrier sacerdotal ancien; il faut certainement en dire autant pour le dimanche chrktien." J . van Goudoever, Biblical Calendars (Leiden, 1961),pp. 167-I 7 j. Jaubert, VT, VII (1g57), 60. 4 W. Rordorf, Der Sonntag (Ziirich, 1962),p. -
“Going to Canossa” – Exploring the Popular Historical Idiom
“Going to Canossa” – Exploring the popular historical idiom NCSS Thematic Strand(s): Time, Continuity, and Change (Power, Authority, and Governance) Grade Level: 7-12 Class Periods Required: One 50 Minute Period Purpose, Background, and Context In order to make history more tangible and explain historical references in context, we are tracing common idioms to their historical roots. The popular idiom (at least in Germany/Europe) to indicate reluctant repentance or “eating dirt” is ‘taking the walk to Canossa’ which references the climax of the Investiture Conflict in the 11th century CE culminating in the below scandal between Emperor Henry IV and Pope Gregory VII. In previous classes we have discussed the political structures of the time, the power struggles between Church and state, and the social background leading up to this event. We will illuminate the political/religious situation of interdependence and power- play leading up to this éclat, the climax of the Investiture Conflict, why it was such a big affair for both sides, and how it was resolved, i.e. who “won” (initial appearances). Additionally, the implications for European rule, the relation between secular and religious rulers after Canossa will be considered in the lessons following this one. Objectives & Student outcomes Students will: Examine historical letters between Henry IV and Pope Gregory VII regarding the excommunication, pictures depicting the events at Canossa and others (NCSS Standards 2010, pp. 30-31) Apply critical thinking skills to historical inquiry by interpreting, analyzing and synthesizing events of the past (NCSS Standards 2010, pp. 30-31) Understand the historical significance of the Investiture Conflict and the results of the previous and ensuing power politics in Europe (NCSS Standards 2010, pp.