DOCSLIB.ORG

Canons 2015 Edition

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Canons 2015 Edition CANONS OF THE ANGLICAN CATHOLIC CHURCH AS ENACTED BY THE SYNODS THEREOF 2015 EDITION AS AMENDED THROUGH THE XXIST SYNOD OF THE ORIGINAL PROVINCE ATHENS, GEORGIA, OCTOBER 28 – 29, 2015 AND EDITORIALLY REVIEWED BY THE PROVINCIAL COMMITTEE ON THE CONSTITUTION AND CANONS TABLE OF CONTENTS TITLE I – OF THE NAME AND IDENTITY OF THIS CHURCH Canon 1.1 The Name and Identity of This Church §1.1.01 The Name of This Church §1.1.02 Use of the Name and Ecclesiastical Description in these Canons §1.1.03 Registration of the Name of This Church TITLE II – OF THE ECCLESIASTICAL LAW OF THIS CHURCH Canon 2.1. The Ecclesiastical Law of This Church §2.1.01 Authority in The Church §2.1.02 The Seven Oecumenical Councils and the Canons accepted by Them (a) The Oecumenical Councils (b) The Regional or Local Councils or Synods (c) The Canons, Decrees, and Rulings of the Fathers Canon 2.2. Matters not Expressly Legislated Herein §2.2.01 Relationship between the Constitution and Canons and the Beliefs of This Church §2.2.02 Reliance upon the General Canon Law and the General Common Law of This Church Canon 2.3. Explanation of Terminology used in Canon Law Canon 2.4. Norms of Interpretation of The Constitution and Canons of This Church TITLE III – OF ECCLESIASTICAL JURISDICTIONS Canon 3.1. Of Provinces §3.1.01 The Provinces Canon 3.2. Of Diocesan and other Councils of Advice §3.2.01 Councils of Advice During Sede Plena §3.2.02 Guardians of Spiritualities During Sede Vacante §3.2.03 Other Duties Canon 3.3. Ecclesiastical Jurisdictions §3.3.01 Territories of Dioceses of this Church §3.3.02 Jurisdiction over Unassigned Territories Canon 3.4. Missionary Dioceses and Missionary Districts §3.4.01 Establishment §3.4.02 Internal Powers and Authority; Bishop Ordinary Canon 3.5. Jurisdictions of The Armed Forces §3.5.01 Episcopal Prelate of The Armed Forces §3.5.02 Council of Chaplains of the Armed Forces §3.5.03 Laity of the Armed Forces §3.5.04 Other Bodies §3.5.05 Officers of a Jurisdiction of the Armed Forces §3.5.06 Convocation §3.5.07 Canonical Residence, Responsibility and Discipline §3.5.08 Ordinations, Institutions, Confirmations and Sacraments II §3.5.09 Records of a Jurisdiction of the Armed Forces §3.5.10 Courts of a Jurisdiction of the Armed Forces Canon 3.6. Ecclesiastical Peculiars §3.6.01 Establishment §3.6.02 Episcopal Authority §3.6.03 Disestablishment Canon 3.7. Meetings of Synods §3.7.01 Character of and Summons to Synods §3.7.02 Conduct of Synods Canon 3.8. Establishment of new Dioceses §3.8.01 Formation §3.8.02 First Synod §3.8.03 Episcopal Authority §3.8.04 Council of Advice and Diocesan Court Canon 3.9. Jurisdictions other than This Church Canon 3.10. Other Diocesan Officials TITLE IV – OF THE OFFICE OF METROPOLITAN Canon 4.1. The Office of Metropolitan Canon 4.2. Canonical Visitations by the Metropolitan Canon 4.3. Usual times of Canonical Visitations by the Metropolitan Canon 4.4. Other Metropolitical Visitations Canon 4.5. Appointment, Establishment and Creation of a Vicariate General of the Patrimony of the Metropolitan §4.5.01 When the Metropolitan may take Immediate Pastoral Care and Oversight §4.5.02 Powers of the Metropolitan in Such Case §4.5.03 Participation of the Vicariate General of a Patrimony in Provincial Synods Canon 4.6. Enthronement and Installation of Bishops Canon 4.7. Translation of Bishops Canon 4.8. Election of the Metropolitan §4.8.01 Who Are Eligible §4.8.02 Method of Election §4.8.03 Procedure of Election Canon 4.9. Term of Tenure of Office Canon 4.10. During Vacancy in the Office of the Metropolitan or other Absence §4.10.01 In Avoidance or Incapacity §4.10.02 Certification of Incapacity §4.10.03 Resumption of Authority §4.10.04 Insufficiency of Support of Incapacity §4.10.05 Appeal from Certification of Incapacity §4.10.06 Appeal by Supporter of Certificate of Incapacity §4.10.07 Authority of Acting Metropolitan Canon 4.11. Stipend Canon 4.12. Assistance III §4.12.01 Episcopal Assistance to the Office of the Metropolitan §4.12.02 Administrative Assistance §4.12.03 Other Ecclesiastical Assistance §4.12.04 Confirmation by the Provincial Synod §4.12.05 Traditional Officers and Officials of the Office of the Metropolitan Canon 4.13. Resignation from Office Canon 4.14. Retirement from Office TITLE V – OF THE OFFICE OF THE PRIMATE Canon 5.1. Election of the First Primate of this Church §5.1.01 Who are Eligible §5.1.02 Method of Election §5.1.03 Procedure of Election §5.1.04 Date of Effect and Force of this Canon Canon 5.2. Selection of the Primate of this Church excepting the First §5.2.01 Summons upon Vacancy §5.2.02 Entry into Office §5.2.03 Communication of Selection Canon 5.3. During Vacancy in the Office of Primate or other Absence §5.3.01 In Avoidance or Incapacity §5.3.02 Certification of Incapacity §5.3.03 Resumption of Authority §5.3.04 Insufficiency of Support of Incapacity §5.3.05 Appeal from Certification of Incapacity §5.3.06 Appeal by Supporter of Certificate of Incapacity §5.3.07 Authority of Acting Primate Canon 5.4. Duties of the Primate Canon 5.5. Jurisdictions under the Authority of the Primate as Metropolitan §5.5.01 Primate as Metropolitan §5.5.02 Primate’s Metropolitical Jurisdiction §5.5.03 Oaths to the Primate as Metropolitan §5.5.04 Metropolitical Court of the Primate Canon 5.6. Assistance to the Office of Primate Canon 5.7. Stipend Canon 5.8. Term of Tenure of Office Canon 5.9. Resignation from Office Canon 5.10. Retirement from Office Canon 5.11. Consecrations of Bishops other than for this Church Title VI – OF BISHOPS Canon 6.1. Inherent Authority of Bishops §6.1.01 Lawful Episcopal Authority derived from God §6.1.02 Lawful limitation thereof §6.1.03 Constitutions and Canons Regulate, but do not Create, Episcopal Authority Canon 6.2. Election of Candidates for the Office of Bishop IV §6.2.01 Procedures §6.2.02 Joint Session of Synod §6.2.03 Nominations §6.2.04 Examination of the Fitness of Nominees §6.2.05 Balloting §6.2.06 Election §6.2.07 Certification Canon 6.3. Election to Vacant Sees §6.3.01 Issuing of Writs of Election by the Metropolitan, and Writs of Summons §6.3.02 Election Procedures §6.3.03 Canonical Confirmation of Election by the Metropolitan Canon 6.4. Election to other Bishoprics §6.4.01 Bishops Co-adjutor (a) Dioceses and Missionary Dioceses (b) Missionary Districts (c) Only One Co-adjutor Bishop in a Diocese, Missionary Diocese, or Missionary District (d) Right of Succession §6.4.02 Suffragan Bishops (a) Dioceses or Missionary Dioceses (b) Missionary Districts (c) Only Two Suffragan Bishops in a Diocese, Missionary Diocese, or Missionary District (d) No Right of Succession §6.4.03 Auxiliary Bishops and Assistant Bishops Canon 6.5. Canonical Visitations §6.5.01 Duties of Diocesan Bishops or Bishops Ordinary §6.5.02 Visitation Articles §6.5.03 Canonical Visitation of Others for the Bishop §6.5.04 Correction of Abuses §6.5.05 Canonical Visitation to Religious Houses by the Bishop Ordinary §6.5.06 Canonical Visitation to Religious Houses by the Episcopal Visitor §6.5.07 Record of Visitations §6.5.08 Clergy Conferences §6.5.09 Failure to make Canonical Visitations §6.5.10 Duties in reference to the Bishop’s Visitation Canon 6.6. Episcopal Duties §6.6.01 Diocesan Bishop or Bishop Ordinary (a) Chief Pastor and Father in God (b) Spiritual Jurisdiction and Authority of the Ordinary (c) Principal Minister (d) High Priestly Power of the Episcopal Order (e) Judge of Faith and Morals (f) Other Duties §6.6.02 Duties of Other Bishops V (a) Co-adjutor Bishops (b) Suffragan Bishops (c) Auxiliary Bishops (d) Assistant Bishops (e) Other Duties Canon 6.7. Assistance Canon 6.8. Stipend Canon 6.9. Term of Tenure of Bishops §6.9.01 Diocesan Bishops or Bishops Ordinary §6.9.02 Co-adjutor Bishops §6.9.03 Suffragan Bishops §6.9.04 Auxiliary Bishops and Assistant Bishops §6.9.05 Translation Canon 6.10. Episcopal Resignation Canon 6.11. Episcopal Retirement Canon 6.12. Residence §6.12.01 Diocesan Bishops or Bishops Ordinary §6.12.02 Other Bishops Canon 6.13. Restriction to own Jurisdiction §6.13.01 Confinement to own Jurisdiction §6.13.02 Officiating in another Jurisdiction §6.13.03 Episcopal Visitors Excepted §6.13.04 Metropolitical Authority Excepted Canon 6.14. Precedence §6.14.01 Order as to Precedence §6.14.02 In Own Diocese or other Jurisdiction §6.14.03 The Metropolitan Canon 6.15. Canonical Rights and Limitations of a Bishop-Elect §6.15.01 Right of Government in Matters Spiritual §6.15.02 Limitation in Matters Temporal §6.15.03 Residence in and Restriction to Own Jurisdiction Canon 6.16. Mode of Securing an Accurate View of the State of this Church §6.16.01 Statement of the Diocesan Bishop or Bishop Ordinary at every Regular Meeting of Synod §6.16.02 Forwarding Journals and Reports on the State of the Church to the Metropolitan Canon 6.17. Removal from the Canonical Rolls of the College of Bishops and of the Council of Bishops §6.17.01 Removal §6.17.02 Effective Date of Removal §6.17.03 Canonical Effect of Removal §6.17.04 Restoration §6.17.05 Form of Recording Removal Title VII – OF THE COLLEGE OF BISHOPS Canon 7.1.
Load more

Recommended publications
  • Just As the Priests Have Their Wives”: Priests and Concubines in England, 1375-1549
    “JUST AS THE PRIESTS HAVE THEIR WIVES”: PRIESTS AND CONCUBINES IN ENGLAND, 1375-1549 Janelle Werner A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History. Chapel Hill 2009 Approved by: Advisor: Professor Judith M. Bennett Reader: Professor Stanley Chojnacki Reader: Professor Barbara J. Harris Reader: Cynthia B. Herrup Reader: Brett Whalen © 2009 Janelle Werner ALL RIGHTS RESERVED ii ABSTRACT JANELLE WERNER: “Just As the Priests Have Their Wives”: Priests and Concubines in England, 1375-1549 (Under the direction of Judith M. Bennett) This project – the first in-depth analysis of clerical concubinage in medieval England – examines cultural perceptions of clerical sexual misbehavior as well as the lived experiences of priests, concubines, and their children. Although much has been written on the imposition of priestly celibacy during the Gregorian Reform and on its rejection during the Reformation, the history of clerical concubinage between these two watersheds has remained largely unstudied. My analysis is based primarily on archival records from Hereford, a diocese in the West Midlands that incorporated both English- and Welsh-speaking parishes and combines the quantitative analysis of documentary evidence with a close reading of pastoral and popular literature. Drawing on an episcopal visitation from 1397, the act books of the consistory court, and bishops’ registers, I argue that clerical concubinage occurred as frequently in England as elsewhere in late medieval Europe and that priests and their concubines were, to some extent, socially and culturally accepted in late medieval England.
    [Show full text]
  • The History of The
    The History of the Œcumenical Canonical Orthodox Church Worldwide The Holy Eastern Orthodox Catholic and Apostolic Church in North America The American Orthodox Catholic Church Old Catholic Orthodox Church Archbishop Gregory Morra, OSB Archbishop Scholarios-Gennadius III, OSB Metropolitan Œcumenical Canonical Orthodox Church Worldwide Episcopal Imprimatur of the Holy Synod of the Œcumenical Canonical Orthodox Church Worldwide Old Catholic Orthodox Church This history of the church is hereby released under the authority of the Holy Synod of the Œcumenical Canonical Orthodox Church Worldwide which is a direct blood descendant of the American Orthodox Catholic Church chartered in 1927 by Metropolitan Platon and later led by Archbishop Aftimios Ofiesh of Brooklyn, New York and eventually recognized as The Holy Eastern Orthodox Catholic and Apostolic Church in North America. In its current form the Holy Synod of the Œcumenical Canonical Orthodox Church Worldwide and the Old Catholic Orthodox Church subsidiary recognizes the contributions of the early fathers of this historic church in the person of Metropolitan-Patriarch Denis M. Garrison (Emeritus) through the lineage of Archbishop Aftimios of blessed memory as the true spiritual father of the Church. Therefore, the Holy Synod hereby confers its official imprimatur on the history of the Œcumenical Canonical Orthodox Church Worldwide as a direct historical descendant of the American Orthodox Catholic Church as outlined in this document. Archbishop Scholarios-Gennadius III, OSB Metropolitan
    [Show full text]
  • 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.
    [Show full text]
  • From the Abbot's Desk
    From the Abbot’s Desk: “Whatever Makes For a Stronger Visiting a young Norbertine Community Life Is a Higher Priority”: Community in India A Conversation with Fr. Nick Nirschl, O.Praem. e share life at Santa Maria de la Vid Abbey with three By Brother Stephen A. Gaertner, O. Praem. W Norbertines from our community of Mananthavady in t 86, Fr. Nick Nirschl the South of India. Fr. George is pastor at St. Augustine Par- A is the senior member ish at the Native American Pueblo of Isleta. Fr. Bijoy is pres- of the Norbertine Commu- ently participating in a Clinical Pastoral Education Program nity at Santa María de la (CPE) at Presbyterian Hospital, and Fr. Thomas is Catholic Vid Abbey. Originally a Chaplain at Lovelace Medical Center and the Heart Hospital. canon of St. Norbert Abbey They are all important contributors to our life and ministry in in De Pere, Wisconsin (he New Mexico. entered the Order in 1951 after a stint in the U. S. Army and was ordained in 1956), Fr. Nick has served in a variety of capacities, from being a mathematics professor at St. Norbert Col- lege to being assigned as a missionary to Peru, where he ulti- mately assumed duties as the pastor of San Marcos parish from 1985 until 1995 in Lima. In 1995, after leaving Peru, Fr. Nick became a member of the then - Priory of Santa Maria de la Vid in Albuquerque, New Mexico. He served as pastor of St. Augustine Parish at Isleta Pueblo until his retirement in 2002. Since retiring though, Fr.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • YVES CONGAR's THEOLOGY of LAITY and MINISTRIES and ITS THEOLOGICAL RECEPTION in the UNITED STATES Dissertation Submitted to Th
    YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Alan D. Mostrom UNIVERSITY OF DAYTON Dayton, Ohio December 2018 YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Name: Mostrom, Alan D. APPROVED BY: ___________________________________________ William L. Portier, Ph.D. Faculty Advisor ___________________________________________ Sandra A. Yocum, Ph.D. Faculty Reader ___________________________________________ Timothy R. Gabrielli, Ph.D. Outside Faculty Reader, Seton Hill University ___________________________________________ Dennis M. Doyle, Ph.D. Faculty Reader ___________________________________________ William H. Johnston, Ph.D. Faculty Reader ___________________________________________ Daniel S. Thompson, Ph.D. Chairperson ii © Copyright by Alan D. Mostrom All rights reserved 2018 iii ABSTRACT YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Name: Mostrom, Alan D. University of Dayton Advisor: William L. Portier, Ph.D. Yves Congar’s theology of the laity and ministries is unified on the basis of his adaptation of Christ’s triplex munera to the laity and his specification of ministry as one aspect of the laity’s participation in Christ’s triplex munera. The seminal insight of Congar’s adaptation of the triplex munera is illumined by situating his work within his historical and ecclesiological context. The U.S. reception of Congar’s work on the laity and ministries, however, evinces that Congar’s principle insight has received a mixed reception by Catholic theologians in the United States due to their own historical context as well as their specific constructive theological concerns over the laity’s secularity, or the priority given to lay ministry over the notion of a laity.
    [Show full text]
  • A Feminist Jungian Analysis of the Representations of Teenage Females in Films 1950S to 1970S
    Edith Cowan University Research Online Theses : Honours Theses 2005 A feminist Jungian analysis of the representations of teenage females in films 1950s ot 1970s Lea O'Dea Edith Cowan University Follow this and additional works at: https://ro.ecu.edu.au/theses_hons Part of the Critical and Cultural Studies Commons, and the Gender, Race, Sexuality, and Ethnicity in Communication Commons Recommended Citation O'Dea, L. (2005). A feminist Jungian analysis of the representations of teenage females in films 1950s ot 1970s. https://ro.ecu.edu.au/theses_hons/1262 This Thesis is posted at Research Online. https://ro.ecu.edu.au/theses_hons/1262 Edith Cowan University Copyright Warning You may print or download ONE copy of this document for the purpose of your own research or study. The University does not authorize you to copy, communicate or otherwise make available electronically to any other person any copyright material contained on this site. You are reminded of the following: Copyright owners are entitled to take legal action against persons who infringe their copyright. A reproduction of material that is protected by copyright may be a copyright infringement. Where the reproduction of such material is done without attribution of authorship, with false attribution of authorship or the authorship is treated in a derogatory manner, this may be a breach of the author’s moral rights contained in Part IX of the Copyright Act 1968 (Cth). Courts have the power to impose a wide range of civil and criminal sanctions for infringement of copyright, infringement of moral rights and other offences under the Copyright Act 1968 (Cth).
    [Show full text]
  • The Exorcist" - - Textual --Topical Scripture Reading'------Devotional
    SATAN SUBJECT CLASSIFICATION: TEXT Deuteronomy 18:9-13 --EXPOSITORY --BIOGRAPHICAL _____________________"THE EXORCIST" - - TEXTUAL --TOPICAL SCRIPTURE READING'---------------- ---DEVOTIONAL DELIVERIES: Date Hour Place Results and Comments: F.B.C. 8-8-82 p.m. San Angelo, TX (XXX+++) F.B.C. p.m. San Angelo, TX (XXXX++++) 5L; lB; 1 Sp. Ser. BIBLIOGRAPHY------------ E.F. CLASSIFICATION: TEXT ---EXPOSITORY "THE EXORCIST" - - BIOGRAPHICAL --- TEXTUAL --TOPICAL SCRIPTURE READING·- ---------- ----- --DEVOTIONAL DELIVERIES: Date Hour Place Results and Comments: FBC 4-21-74 a.m. San Angelo, Texas XXX++++ FBC 8-8-82 p.m. San Angelo, Texas XXX+++ BIBLIOGRAPHY _ I Scripture: Deut.1 8:9-13 '17 · ntro: f the The Exorcist, continues at its present level of success it has every chance of becoming the most widely viewed movie in the world as well as the first billion dollar producer. During its week it grossed $2,000,000. Newsweek, average 9 a day faint ... The movie is based on William Peter Blatty' s book, The Exorcist, which relates a reported experience in 1949 of a demon-possessed 14 year old boy living in Mt. Ranier, Maryland, adjacent to Washington, D. C. Blatty was a student at Georgetown University at that time and attended a series of lectures by a Jesuit R.C . priest, Franci s Galiger, who centered his lectures on a case s tudy of this 14 year old boy. Phillip Hannon, now in Orleans, was in the Washington diocese when the exorcism of the boy was originally performed. The archbishop contends that Blatty has committed a real travisty with the historical facts of the case of the exorcism.
    [Show full text]
  • 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.
    [Show full text]
  • The Ukrainian Orthodox Question in the USSR
    The Ukrainian Orthodox Question in the USSR FRANK E. SYSYN In 1977 Father Vasyl' Romanyuk, a prisoner in the Soviet Gulag because of his struggle for religious and national rights, addressed a letter to Metropolitan Mstyslav, leader of the Ukrainian Autocephalous Orthodox Church in the West:. Your Grace! First of all, I assure you of my devotion and humility. I declare that I consider and have always considered myself a member of the U[krainian] A[utocephalous] O[rthodox] C[hurch] in spite of the fact that I formally belonged to a different hierarchy, for it is well known that the Ukrainian Church, Orthodox as well as Catholic, is outlawed in Ukraine. Such are the barbaric ethics of the Bolsheviks. 1 The appeal was a remarkable testimony that almost fifty years after the destruction of the Ukrainian Orthodox Autocephalous Church formed in the 1920s and over thirty years after the eradication of the Church restored during the Second World War, loyalty to Ukrainian Orthodoxy still remains alive among Ukraine's believers. It also demonstrates how shared persecution has brought new ecumenical understanding between U,laainian Orthodox and Ukrainian Catholics. 'To discuss the position of Ukrainian Orthodoxy in the Soviet Union is a difficult task, for since the destruction of tens of its bishops, thousands of its priests, and tens of thousands of its lay activists in the early 1930s (and once again after the Second World War), and its forcible incorporation into the Russian Orthodox Church, it exists more as a loyalty and an Ull­ realised dream than as an active movement.
    [Show full text]