Trent Decree on Penance
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Centrality of the Holy Sacrifice of the Mass at Christendom College
THE CENTRALITY OF THE HOLY SACRIFICE OF THE MASS AT CHRISTENDOM COLLEGE The Church teaches that the Eucharist is “the source and summit of the Christian life”1 and that the celebration of the Mass “is a sacred action surpassing all others. No other action of the Church can equal its efficacy.”2 That is why “as a natural expression of the Catholic identity of the University. members of this community . will be encouraged to participate in the celebration of the sacraments, especially the Eucharist, as the most perfect act of community worship.”3 Those central truths are taught and lived at Christendom College, a “Catholic coeducational college institutionally committed to the Magisterium”4 of the Church, in the following ways: The Celebration of the Sacred Liturgy The Holy Sacrifice of the Mass • Mass is offered frequently: twice daily Monday through Thursday, three times on MONDAY (Friday), twice on Saturday, and once on Sunday (the day on which we gather as one family). • Mass in the Roman Rite is celebrated in all the ways offered by the Church: in the Ordinary Form in both English and Latin, and in the Extraordinary Form from one to three times per week, as circumstances permit. • The Ordinary Form of the Mass is celebrated with the solemnity appropriate to each feast, utilizing worthy sacred vessels and vestments, and drawing upon the Church’s rich tradition of chant, polyphony, and hymnody. • The Ordinary Form of the Mass is celebrated reverently and with rubrical fidelity. • No classes or other activities are scheduled during Mass times. • The majority of the College community attends daily Mass regularly and with great devotion. -
Parish Library Listing
LISTING BY TITLE Title Author Call Number 2 Corinthians (Lifeguide Bible Studies) Stevens, Paul 227.3 STE 3 stories in one : bible heroes storybook Rector, Andy REC JUN 50 ways to tap the power of the sacraments : how you and Ghezzi, Bert 234.16 GHE your family can live grace-filled lives A Body broken for a broken people : Eucharist in the New Moloney, Francis J. 234.163 MOL Testament Revised Edition A Body Broken For A Broken People : Eucharist In The Moloney, Francis J. 232.957 MOL New Testament A book of comfort : thoughts in late evening Mohan, Robert Paul 248.48 MOH A bridge and a resting place : the Ursulines at Dutton Park Ord, Mary Joan 255.974 ORD 1919-1980 A call to joy : living in the presence of God Matthew, Kelly 248.4 MAT A case for peace in reason and faith Hellwig, Monika K. 291.17873 HEL A children's book of saints Williamson, Hugh Ross / WIL JUN Connelly, Sheila A child's Bible stories : in living pictures Ryder, Lilian / Walsh, David RYD JUN A church for all peoples : missionary issues in a world LaVerdiere, Eugene 266.2 LAV church Eugene LaVerdiere, S.S.S - edi A Church to believe in : Discipleship and the dynamics of Dulles, Avery 262 DUL freedom A coming Christ in Advent : essays on the Gospel Brown, Raymond Edward 226.2 BRO narritives preparing for the Birth of Jesus : Matthew 1 and Luke 1 A crisis of truth - the attack on faith, morality and mission in Martin, Ralph 282.09 MAR the Catholic Church A crown of glory : a biblical view of aging Dulin, Rachel Zohar 261.834 DUL A danger to the State : An historical novel Trower, Philip 823.914 TRO A heart for Europe : the lives of Emporer Charles and Bogle, James 943.6044 BOG Empress Zita of Austria-Hungary A helping hand : A reflection guide for the divorced, Horstman, James L. -
Stages of Papal Law
Journal of the British Academy, 5, 37–59. DOI https://doi.org/10.5871/jba/005.037 Posted 00 March 2017. © The British Academy 2017 Stages of papal law Raleigh Lecture on History read 1 November 2016 DAVID L. D’AVRAY Fellow of the British Academy Abstract: Papal law is known from the late 4th century (Siricius). There was demand for decretals and they were collected in private collections from the 5th century on. Charlemagne’s Admonitio generalis made papal legislation even better known and the Pseudo-Isidorian collections brought genuine decretals also to the wide audience that these partly forged collections reached. The papal reforms from the 11th century on gave rise to a new burst of papal decretals, and collections of them, culminating in the Liber Extra of 1234. The Council of Trent opened a new phase. The ‘Congregation of the Council’, set up to apply Trent’s non-dogmatic decrees, became a new source of papal law. Finally, in 1917, nearly a millennium and a half of papal law was codified by Cardinal Gasparri within two covers. Papal law was to a great extent ‘demand- driven’, which requires explanation. The theory proposed here is that Catholic Christianity was composed of a multitude of subsystems, not planned centrally and each with an evolving life of its own. Subsystems frequently interfered with the life of other subsystems, creating new entanglements. This constantly renewed complexity had the function (though not the purpose) of creating and recreating demand for papal law to sort out the entanglements between subsystems. For various reasons other religious systems have not generated the same demand: because the state plays a ‘papal’ role, or because the units are small, discrete and simple, or thanks to a clear simple blueprint, or because of conservatism combined with a tolerance of some inconsistency. -
The Virtue of Penance in the United States, 1955-1975
THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance. -
Repentance, Penance, & the Forgiveness of Sins
REPENTANCE, PENANCE, & THE FORGIVENESS OF SINS Catholic translations of the Bible have often used the words “repentance” and “penance” interchangeably. Compare the Douay- Rheims Version with the New American Catholic Bible at Acts 2:38 and Acts 26:20 and you will see that these words (repentance & penance) are synonymous, words carrying the same meaning as the another. The Catholic Dictionary published by “Our Sunday Visitor”, a Catholic publication defines these words in the following ways: Repentance = Contrition for sins and the resulting embrace of Christ in conformity to Him. Penance or Penitence = Spiritual change that enables a sinner to turn away from sin. The virtue that enables human beings to acknowledge their sins with true contrition and a firm purpose of amendment. If there is any difference of meaning, I would suggest from pondering Greek definitions, that repentance (from the New Testament) 1 focuses on a change of heart, a change of mind and penance centers on the works of faith that this change of heart has produced. But both the change of heart and the works of faith go together; they are part of the same package. The Church has always taught that Christ’s death and resurrection brought reconciliation between God and humanity and that “the Lord entrusted the ministry of reconciliation to the Church.”1 The catechism teaches that because sin often wrongs the neighbor, while absolution forgives sin, “it does not remedy all the disorders sin has caused,”2 therefore the sinner must still recover his full spiritual health by doing works meet for repentance, that is, prove your repentance by what you do. -
Organizational Structures of the Catholic Church GOVERNING LAWS
Organizational Structures of the Catholic Church GOVERNING LAWS . Canon Law . Episcopal Directives . Diocesan Statutes and Norms •Diocesan statutes actually carry more legal weight than policy directives from . the Episcopal Conference . Parochial Norms and Rules CANON LAW . Applies to the worldwide Catholic church . Promulgated by the Holy See . Most recent major revision: 1983 . Large body of supporting information EPISCOPAL CONFERENCE NORMS . Norms are promulgated by Episcopal Conference and apply only in the Episcopal Conference area (the U.S.) . The Holy See reviews the norms to assure that they are not in conflict with Catholic doctrine and universal legislation . These norms may be a clarification or refinement of Canon law, but may not supercede Canon law . Diocesan Bishops have to follow norms only if they are considered “binding decrees” • Norms become binding when two-thirds of the Episcopal Conference vote for them and the norms are reviewed positively by the Holy See . Each Diocesan Bishop implements the norms in his own diocese; however, there is DIOCESAN STATUTES AND NORMS . Apply within the Diocese only . Promulgated and modified by the Bishop . Typically a further specification of Canon Law . May be different from one diocese to another PAROCHIAL NORMS AND RULES . Apply in the Parish . Issued by the Pastor . Pastoral Parish Council may be consulted, but approval is not required Note: On the parish level there is no ecclesiastical legislative authority (a Pastor cannot make church law) EXAMPLE: CANON LAW 522 . Canon Law 522 states that to promote stability, Pastors are to be appointed for an indefinite period of time unless the Episcopal Council decrees that the Bishop may appoint a pastor for a specified time . -
The Brussels Capital Region's Action for Annulment of the Commission's Implementing Regulation Renewing the Approval Of
Court of Justice of the European Union PRESS RELEASE No 150/20 Luxembourg, 3 December 2020 Judgment in Case C-352/19 P Press and Information Région de Bruxelles-Capitale v Commission The Brussels Capital Region’s action for annulment of the Commission’s Implementing Regulation renewing the approval of the active substance ‘glyphosate’ is inadmissible It has not shown that it was directly and individually concerned by that decision On 8 March 2018, the Brussels Capital Region, Belgium, brought an action before the General Court of the European Union seeking the annulment of Commission Implementing Regulation 2017/2324 1 renewing the approval of the active substance ‘glyphosate’. By Decree of 10 November 2016, the Brussels Capital Region had prohibited the use of pesticides containing glyphosate. By the order under appeal before the Court of Justice, 2 the General Court had declared the action for annulment inadmissible for lack of standing to bring proceedings. More specifically, the Court ruled that the Brussels Capital Region was not directly concerned by the contested regulation. By its appeal, the Brussels Capital Region asks the Court to set aside the order under appeal, declare the action for annulment admissible and refer the case back to the General Court. In today’s judgment, the Court recalls, first of all, that an action by a local or regional entity must satisfy the conditions of admissibility laid down in the fourth paragraph of Article 263 TFEU which makes the admissibility of an action brought by a natural or legal person against a decision which is not addressed to him or her subject to the condition that the decision is of direct and individual concern to that person or, if it is a regulatory act, that that act is of direct concern to that person and that the regulatory act does not entail implementing measures. -
Pope Francis Grants Plenary Indulgence to Catholics Marking Guadalupe Feast at Home
Pope Francis grants plenary indulgence to Catholics marking Guadalupe feast at home Pope Francis has granted a plenary indulgence to Catholics celebrating the Feast of Our Lady of Guadalupe at home this Saturday. Cardinal Carlos Aguiar Retes announced the pope’s decision following a Dec. 6 Mass at the Basilica of Our Lady of Guadalupe in Mexico City, reported ACI Prensa, CNA’s Spanish- language news partner. “The situation of the pandemic forced us, for the sake of everyone’s life, to keep the Guadalupe complex closed from Dec. 10 to Dec. 13, and therefore the celebrations of Our Mother, instead of coming here to her house, she wants to go to your house,” he said. The Primate of Mexico offered further details in a letter dated Dec. 7. He explained that in order to receive the indulgence -- which the Catechism of the Catholic Church defines as “a remission before God of the temporal punishment due to sins whose guilt has already been forgiven” -- Catholics must fulfill certain conditions. First, they must prepare a home altar or other place of prayer in honor of Our Lady of Guadalupe. Second, they must view a livestreamed or televised Mass of Our Lady of Guadalupe on Dec. 12 “with devotion and with exclusive attention to the Eucharist.” Third, they must meet the three usual conditions for receiving a plenary indulgence - - sacramental confession, the reception of Holy Communion, and prayer for the pope’s intentions -- once it is possible to do so. Plenary indulgences remit all temporal punishment due to sin and must be accompanied by full detachment from sin. -
Documents, Part VIII
Sec. viIi CONTENTS vIiI–1 PART VIII. GLOSSATORS: MARRIAGE CONTENTS A. GRATIAN OF BOLOGNA, CONCORDANCE OF DISCORDANT CANONS, C.27 q.2 .............VIII–2 B. PETER LOMBARD, FOUR BOOKS OF SENTENCES, 4.26–7 ...................................................VIII–12 C. DECRETALS OF ALEXANDER III (1159–1181) AND INNOCENT III (1198–1216) 1B. Veniens ... (before 1170), ItPont 3:404 .....................................................................................VIII–16 2. Sicut romana (1173 or 1174), 1 Comp. 4.4.5(7) ..........................................................................VIII–16 3. Ex litteris (1175 X 1181), X 4.16.2..............................................................................................VIII–16 4. Licet praeter solitum (1169 X 1179, probably 1176 or1177), X 4.4.3.........................................VIII–17 5. Significasti (1159 X 1181), 1 Comp. 4.4.6(8)..............................................................................VIII–18 6 . Sollicitudini (1166 X 1181), 1 Comp. 4.5.4(6) ............................................................................VIII–19 7 . Veniens ad nos (1176 X 1181), X 4.1.15 .....................................................................................VIII–19 8m. Tuas dutu (1200) .......................................................................................................................VIII–19 9 . Quod nobis (1170 or 1171), X 4.3.1 ............................................................................................VIII–19 10 . Tuae nobis -
The Falsification of History, Especially in Reference to the Reformation and the Characters of the Reformers, As Pertinacious
“THE FALSIFICATION OF HISTORY, ESPECIALLY IN REFERENCE TO THE REFORMATION AND THE CHARACTERS OF THE REFORMERS, AS PERTINACIOUSLY REPEATED BY THE ADVOCATES OF RITUALISM.” Church Association Tract 12 BY THE REV. T. P. BOULTBEE, M.A., LL.D., PRINCIPAL OF ST JOHN’S HALL, THEOLOGICAL COLLEGE, HIGHBURY, MIDDLESEX. “WOE unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. Woe unto them . which justify the wicked for reward, and take away the righteousness of the righteous from him.” What darkness is like the darkness of bewildering falsehood, and what light is like the truth? Once One walked this earth who called Himself “The Truth.’’ Brightly beamed the full-orbed face of that Eternal Truth on the world’s darkness. But around Him surged the legions of that opposite who is called “the father of lies;” the traitor practised his treason; and “false witness was sought to put Him to death.” Calm and silent the august face of the Truth gleamed through the falsehood. But the gathering lies prevailed. Affixed to the accursed cross, the Truth Himself expired, and all was dark. “The sun was darkened,” and “there was darkness over all the earth.” And so He who was the Truth was laid in the tomb, and the power of falsehood prevailed in its final triumph. Nay! this was the very victory of the Truth of God! The blood did but seal the covenant. “Every promise of God was now yea and amen in Christ Jesus.” “A testament is of force after men are dead,” and now no power of Satan’s utmost lie can break the bond. -
The Holy See
The Holy See APOSTOLIC CONSTITUTION PASTOR BONUS JOHN PAUL, BISHOP SERVANT OF THE SERVANTS OF GOD FOR AN EVERLASTING MEMORIAL TABLE OF CONTENTS Introduction I GENERAL NORMS Notion of Roman Curia (art. 1) Structure of the Dicasteries (arts. 2-10) Procedure (arts. 11-21) Meetings of Cardinals (arts. 22-23) Council of Cardinals for the Study of Organizational and Economic Questions of the Apostolic See (arts. 24-25) Relations with Particular Churches (arts. 26-27) Ad limina Visits (arts. 28-32) Pastoral Character of the Activity of the Roman Curia (arts. 33-35) Central Labour Office (art. 36) Regulations (arts. 37-38) II SECRETARIAT OF STATE (Arts. 39-47) 2 First Section (arts. 41-44) Second Section (arts. 45-47) III CONGREGATIONS Congregation for the Doctrine of the Faith (arts. 48-55) Congregation for the Oriental Churches (arts. 56-61) Congregation for Divine Worship and the Discipline of the Sacraments (arts. 62-70) Congregation for the Causes of Saints (arts. 71-74) Congregation for Bishops (arts. 75-84) Pontifical Commission for Latin America (arts. 83-84) Congregation for the Evangelization of Peoples (arts. 85-92) Congregation for the Clergy (arts. 93-104) Pontifical Commission Preserving the Patrimony of Art and History (arts. 99-104) Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life (arts. 105-111) Congregation of Seminaries and Educational Institutions (arts. 112-116) IV TRIBUNALS Apostolic Penitentiary (arts. 117-120) Supreme Tribunal of the Apostolic Signatura (arts. 121-125) Tribunal of the Roman Rota (arts. 126-130) V PONTIFICAL COUNCILS Pontifical Council for the Laity (arts. -
Instruction for Sacraments First Penance
Instruction for Sacraments First Penance Copyright © 2013 Catholic Diocese of Richmond This page is left intentionally blank. Letter from Bishop DiLorenzo Diocese of Richmond Pastoral Center • 7800 Carousel Lane, Richmond, Virginia 23294-4201 • Phone: (804) 359-5661 • Fax: (804) 358-9159 Office of the Bishop Dear Friends, I am pleased to share with you the diocesan Instruction for Sacraments – First Penance. This Instruction includes four elements: a brief Introduction to the theology of the sacrament, Pastoral Directives, Frequently Asked Questions (in English and Spanish), and Pastoral Notes for Persons with Disabilities. The latter three sections explain how Church law pertaining to First Penance is to be implemented within our diocese. The task of creating the diocesan Instruction for Sacraments was undertaken by the Office of Catholic Education in collaboration with the Christian Formation Commission, Office of Hispanic Ministry, and the Office of Persons with Disabilities, in an effort to update policies presented in the 1997 Called to Faith sacramental guidelines. I am grateful for their dedication and commitment to this project. Our Catechism states, “…the family home is rightly called ‘the domestic church,’ a community of grace and prayer, a school of human virtues and of Christian charity” (CCC 1666). With this principle in mind, the Instruction directs our parish efforts to the “first teachers of their children in the ways of faith,” the parents or guardians (Rite of Baptism for Children, no. 70). Recognizing the positive influence of the parish community, the Instruction encourages parishes to welcome families seeking First Penance for their children and strengthen their ability to pass on the faith to their children by means of catechesis and ongoing support of Catholic home life.