1.
Indulgentiarum Doctrina
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Indulgentiarum doctrina, so called from its incipit, is an apostolic constitution about indulgences, dated 1 January 1967. By this document Pope Paul VI, responding to suggestions made at the Second Vatican Council, Pope Paul explained that sin bring punishments inflicted by Gods sanctity and justice, which must be expiated either here on earth or else in the life to come. Such expiation generally takes the form of penance, traditionally described as prayers, fasting, and alms, the document stressed that the Churchs aim was not merely to help the faithful make due satisfaction for their sins, but chiefly to bring them to greater fervour of charity. For all men who walk this earth daily commit at least venial sins, indulgences cannot be gained without a sincere conversion of outlook and unity with God. An indulgence is the remission before God of the punishment due sins already forgiven as far as their guilt is concerned. An indulgence is partial or plenary according as it removes either part or all of the punishment due sin. Indulgences can always be applied to the dead by way of suffrage, the Enchiridion Indulgentiarum reached its fourth edition in Latin in 1999, and is available on the Holy Sees website. An English translation of the edition is available online. The Enchiridion Indulgentiarum differs from the Raccolta in that it only the most important prayers and works of piety, charity. In this way, the Enchiridion Indulgentiarum, in spite of its smaller size, there are four general grants of indulgence, which are meant to encourage the faithful to infuse a Christian spirit into the actions of their daily lives and to strive for perfection of charity. Devoting oneself or ones goods compassionately in a spirit of faith to the service of ones brothers and sisters in need, freely abstaining in a spirit of penance from something licit and pleasant. Freely giving open witness to ones faith before others in particular circumstances of everyday life, adoration of Jesus in the Eucharist for at least half an hour. The pious exercise of the Stations of the Cross, a plenary indulgence may also be gained on some occasions, which are not everyday occurrences. They include, Receiving, even by radio or television, the blessing given by the Pope Urbi et Orbi or that which a bishop is authorized to give three times a year to the faithful of his diocese. Taking part devoutly in the celebration of a day devoted on a level to a particular religious purpose. Under this heading come the annual celebrations such as the World Day of Prayer for Vocations, taking part for at least three full days in a spiritual retreat. Taking part in some functions during the Week of Prayer for Christian Unity including its conclusion, a specific plenary indulgence is normally authorized to those properly disposed who attend a newly ordained priests First Mass. This is not the same as any indulgence granted, if any, from attending the Ordination Mass itself, since he only concelebrates that Mass, with the ordaining Bishop being the principal celebrant
2.
Pastor bonus
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Pastor bonus is an apostolic constitution promulgated by Pope John Paul II on 28 June 1988. It thus strengthens the unity of the faith and the communion of the people of God and it replaced the previous governing document, Regimini Ecclesiæ universæ, which was released by Paul VI in 1967. It delineated the roles of the Secretariat of State, Congregations, Tribunals, Pontifical Councils, Administrative Services and it also established the norms for the Ad limina visits of bishops to Rome and the relationship between the Holy See and the particular Churches and episcopal conferences. Among the changes formulated in the constitution was the re-integration of the Council for Public Affairs of the Church into the Secretariat of State as the Section for Relations with States. The Council for Public Affairs of the Church had previously been a section of the Secretariat of State, the constitution also opened membership in dicasteries to priests, deacons, religious, and lay persons. Pastor bonus continued the opening of the government of the church by allowing representatives of all the faithful to have a role in the Roman Curia. As of March 2016, Pastor bonus has been amended in 2011, by Quaerit semper, in 2013, by Ministrorum institutio and Fides per doctrinam, and in 2014, by Confermando una tradizione. On the same day the Apostolic Letter Fides per doctrinam transferred the competence of catechesis from the Congregation for Clergy to the Pontifical Council for Promoting New Evangelization, in October 2013, Pope Francis and his Council of Cardinals were reviewing Pastor bonus for possible further revisions. It also established the Secretariat for the Economy as a dicastery of the Roman Curia, original text Full text, translated to English by Francis C. C. F. Kelly, James H. Provost, and Michel Thériault and revised by Canadian Conference of Catholic Bishops and the Secretariat of State, changing needs, changing names, Reform of Curia is Vatican tradition, Catholic New Service,13 July 2014
3.
Pontificalis Domus
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The apostolic letter motu proprio Pontificalis Domus was issued by Pope Paul VI on 28 March 1968, in the fifth year of his pontificate. It reorganized the Papal Household, which had been known then as the Papal Court. Paul VI begins the letter with his rationale for reorganizing the Papal Household and his goal in reorganizing its structure will be to stress the essentially spiritual mission of the Pope, as well to serve the civic and international aspects of the Popes office. To conclude the introduction, Paul VI reinstates the original and noble name of the Papal Court, the first section deals with the overarching structure of the Papal Household. It states that the Papal Household shall be composed of clergy and laity. All members of the Papal Household are subject to the direction of the Prefect of the Apostolic Palace, all offices will be voided upon the vacancy of the Apostolic See, and no offices are hereditary. Furthermore, all ceremonies of the Papal Household will be categorized as either sacred or civil, the civil ceremonies are distinguished as either audiences of official character or of a non-official character. The second section deals with the organization of the Papal Chapel, the last point of this section defines the role of clerics of the Papal Chapel, who are to assist the Pope at the altar, under the guidance of the papal masters of ceremonies. The third and last section of the document deals with the Papal Family, the Family is composed of both ecclesiastical and lay members. The Master of the Sacred Apostolic Palace is to retain his office, the Secretary of Briefs to Princes and the Secretary of Latin Letters retain their titles. The responsibilities of the Secretary to Embassies and Secretary of the Wardrobe are commuted to the office of the Prelates of the Antechamber, the title of Sub-Auditor remains abolished in both name and office. Domestic Prelates and Secret Chamberlains Supernumerary remain part of the Papal Family, likewise, the Secret Chamberlains of the Cape and Sword are to be retained under the title Gentlemen of His Holiness, and the Bussolanti take the new name of Attachés of the Antechamber. The many offices of honorific ecclesiastical titles—i. e and those given to clerics styled Monsignori—are reduced to three categories, Protonotaries Apostolic, Prelates of Honor of His Holiness, and Chaplains of His Holiness. All the other categories were abolished, the Corps of the Noble Pontifical Guard assumed the name Honor Guard of the Pope, and rendered only an honorary service. The Swiss Guard, the Palatine Guard, and the Pontifical Gendarmerie remained in service
4.
1917 Code of Canon Law
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The 1917 Code of Canon Law, also referred to as the Pio-Benedictine Code, was the first official comprehensive codification of Latin canon law. It was promulgated on 27 May 1917 and took effect on 19 May 1918. It was in force until the 1983 Code of Canon Law took legal effect and it has been described as the greatest revolution in canon law since the time of Gratian. This was also the law that for the first time in Roman Catholic Church history. Papal attempts at codification of the mass of canon law spanned the eight centuries since Gratian produced his Decretum c. In the 13th century especially canon law became the object of scientific study, the most important of these were the five books of the Decretales Gregorii IX and the Liber Sextus of Bonaface VIII. Some of it became obsolete and contradictions crept in so that it became difficult in recent times to discover what was of obligation and where to find the law on a particular question. When the Vatican Council met in 1869 a number of bishops of different countries petitioned for a new compilation of law that would be clear. The council never finished its work and no attempt was made to bring the legislation up to date, by the 19th Century, this body of legislation included some 10,000 norms. Many of these were difficult to reconcile with one another due to changes in circumstances and this situation impelled Pope St. Pius X to order the creation of the first Code of Canon Law, a single volume of clearly stated laws. Under the aegis of Cardinal Pietro Gasparri, the Commission for the Codification of Canon Law was completed under Benedict XV, the work having been begun by Pius X and promulgated by Benedict XV, it is sometimes called the Pio-Benedictine Code, but more often the 1917 Code. The Catholic universities of the world and the bishops of all countries were asked to cooperate, the scholars began the work and a copy of the first draft was sent to the bishops for suggestions. Every Latin bishop had the right to keep a representative in Rome to give him voice at the meetings of the codification commission. By the winter of 1912, the span of the code had been completed. The new code was completed in 1916, the code was promulgated on 27 May 1917 as the Code of Canon Law by his successor, Pope Benedict XV, who set 19 May 1918 as the date on which it came into force. For the most part, it applied only to the Latin Church except when it treats of things that, by their nature, apply to the Oriental, the numbering of the canons was not to be altered. It was in force until Canon 6 §1 1° of the 1983 Code of Canon Law took legal effect, the congregations were instead to issue Instructions on the canons of the code, and to make it clear that they were elucidating particular canons of the code. This was done so as not to make the code obsolete soon after it was promulgated, the 1917 Code was very rarely amended, and then only slightly
5.
Corpus Juris Canonici
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The Corpus Juris Canonici is a collection of significant sources of the canon law of the Catholic Church that was applicable to the Latin Church. It was replaced by the 1917 Code of Canon Law which went into effect in 1918, the 1917 Code was later replaced by the 1983 Code of Canon Law, the codification of canon law currently in effect for the Latin Church. In 1990, Oriental canon law was codified in the Code of Canons of the Eastern Churches, which is currently in effect for the Eastern Catholic Churches. The Corpus juris canonici was used in courts of the Catholic Church such as those in each diocese. The term corpus juris canonici was used to denote the system of canonical law beginning in the thirteenth century, the term corpus here denotes a collection of documents, corpus juris, a collection of laws, especially if they are placed in systematic order. It may signify also an official and complete collection of a made by the legislative power. The expression corpus juris may also mean, not the collection of laws itself, hence Benedict XIV could rightly say that the collection of his Bulls formed part of the corpus juris. One best explains the signification of the corpus juris canonici by showing the successive meanings which were usually assigned to it in the past. Under the name of corpus canonum were designated the collection of Dionysius Exiguus, at the present day, under the above title are commonly understood these three collections with the addition of the Decretum of Gratian, the Extravagantes of John XXII, and the Extravagantes Communes. Thus understood, the dates back to the 16th century and was officially sanctioned by Gregory XIII. The earliest editions of these texts printed under the now usual title of Corpus juris canonici, in the strict sense of the word the Church does not possess a corpus juris clausum, i. e. A collection of laws to which new ones cannot be added, E. of privileges not only granted by the Holy See but also inserted in the official collections of canon law. He did this to obviate the difficulties which beset the study of practical, external theology, in spite of its great reputation and wide diffusion, the Decretum has never been recognized by the Church as an official collection. The general laws of a date than the Decree of Gratian have been called Extravagantes. These were soon brought together in new collections, five of which possessed a special authority, two of them, namely the third and the fifth, are the most ancient official compilations of the Roman Church. But soon the new era of official collections began to dawn, in 1230 Gregory IX ordered St. Raymund of Pennafort to make a new collection, which is called the Decretals of Gregory IX. To this collection he gave force of law by the Bull Rex pacificus,5 September 1234 and this collection is also known to canonists as the Liber extra, i. e. extra Decretum Gratiani. Boniface VIII published a code on 3 March 1298, called the Sixth Book of the Decretals
6.
Decretum Gratiani
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It forms the first part of the collection of six legal texts, which together became known as the Corpus Juris Canonici. It was used by canonists of the Roman Catholic Church until Pentecost 1918 and he did this to obviate the difficulties which beset the study of practical, external theology, i. e. the study of canon law. In spite of its reputation and wide diffusion, the Decretum has never been recognized by the Church as an official collection. It is divided into three parts, the third part, entitled De consecratione, treats of the sacraments and other sacred things and contains 5 distinctions. Each distinction or question contains dicta Gratiani, or maxims of Gratian, Gratian himself raises questions and brings forward difficulties, which he answers by quoting auctoritates, i. e. canons of councils, decretals of the popes, texts of the Scripture or of the Fathers. These are the canones, the remaining portion, even the summaries of the canons. It is to be noted that many auctoritates have been inserted in the Decretum by authors of a later date and these are the Paleœ, so called from Paucapalea, the name of the principal commentator on the Decretum. The Roman revisers of the 16th century corrected the text of the Decree, the Decretum is quoted by indicating the number of the canon and that of the distinction or of the cause and the question. XI indicates the first part of the Decree, VI, refers to the second part, 33rd cause, question 3, distinction VI, canon 1, c. 8, de Cons. d. II refers to the part, distinction II. XII, q.3 refers to the part, cause XII, question 3. Sometimes, especially in the case of well-known and much-quoted canons,4, i. e. the 29th canon of the second part, cause XVII, question 4. Occasionally the first words alone are quoted, in both cases, to find the canon it is necessary to consult the alphabetical tables that contain the first words of every canon. Gratian was a lawyer from Bologna. He flourished in the mid 12th century, little else is known about his biography. He is sometimes referred to as Franciscus Gratianus, Johannes Gratian. For a long time he was believed to have born at the end of the 11th century. Since the 11th century, Bologna had been the centre of the study of law, as well as of Roman law
7.
Didache
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The Didache, also known as The Teaching of the Twelve Apostles, is a brief anonymous early Christian treatise, dated by most modern scholars to the first century. The first line of this treatise is The teaching of the Lord to the Gentiles by the twelve apostles. The text, parts of which constitute the oldest extant written catechism, has three main sections dealing with Christian ethics, rituals such as baptism and Eucharist, and Church organization, the opening chapters describe the virtuous Way of Life and the wicked Way of Death. The Lords Prayer is included in full, baptism is by immersion, or by affusion if immersion is not practical. Fasting is ordered for Wednesdays and Fridays, Two primitive Eucharistic prayers are given. Church organization was at a stage of development. Itinerant apostles and prophets are important, serving as chief priests, meanwhile, local bishops and deacons also have authority and seem to be taking the place of the itinerant ministry. The Didache is considered the first example of the genre of Church Orders, the Didache reveals how Jewish Christians saw themselves and how they adapted their practice for Gentile Christians. The Didache is similar in ways to the Gospel of Matthew. The opening chapters, which appear in other early Christian texts, are likely derived from an earlier Jewish source. The Didache is considered part of the group of second-generation Christian writings known as the Apostolic Fathers, however, the Ethiopian Orthodox Church broader canon includes the Didascalia, a work which draws on the Didache. Lost for centuries, a Greek manuscript of the Didache was rediscovered in 1873 by Philotheos Bryennios, a Latin version of the first five chapters was discovered in 1900 by J. Schlecht. Many English and American scholars once dated the text to the late 2nd century CE, a view still held today, additionally, apart from two minuscule fragments, the Greek text of the Didache has only survived in a single manuscript, the Codex Hierosolymitanus. Dating the document is made difficult both by the lack of hard evidence and its composite character. The Didache may have compiled in its present form as late as 150. The Two Ways section is based on an earlier Jewish source. The community that produced the Didache was probably based in Syria, the text was lost, but scholars knew of it through the writing of later church fathers, some of whom had drawn heavily on it. In 1873 in Istanbul, metropolitan Philotheos Bryennios found a Greek copy of the Didache, written in 1056, hitchcock and Brown produced the first English translation in March 1884
8.
Collectio canonum quadripartita
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The Collectio canonum quadripartita is an early medieval canon law collection, written around the year 850 in the ecclesiastical province of Reims. The Quadripartita is a manual of canon and penitential law. Even well into the century the Quadripartita was being copied by scribes. This work should not be confused with the early twelfth-century Latin translation of Old English law known as the Quadripartitus, through the Middle Ages the private penitential system became an increasingly elaborate and ritualized institution. These short lists of sins made up a genre of texts known as the penitential handbook and their popularity was rivalled only by their variety, as the number of manuals in circulation grew, so did the discrepancies between them. This gave rise during the ninth century to a backlash against the diversity of penitentials. During the Carolingian period there evolved two different yet overlapping contexts in which the penitentials were used, the first of these was the pastoral context of confession between priest and parishioner. By the ninth century, chapters from penitential manuals had entered many of the canon law collections then being copied and compiled on the Continent. Since at least the fifth and sixth centuries, canon law collections could boast of being repositories of the ancient and authoritative conciliar and papal judgements of the Christian church. As such, these collections had at first stood in stark contrast to the early penitentials, whose lists of sins, in time, however, the genres of collectio and penitential blended together. The collections began to more like penitentials, even as penitentials everywhere were beginning to take on characteristics of the more formal collectiones. Problems of textual stability and genre were further exacerbated by the fact no one code or collection of canon law claimed status as the recognized standard. It was in context of fluctuating generic and textual boundaries in France that the Quadripartita developed. Books 3 and 4 are significantly longer than books 1 and 2, there are nine extant manuscripts which contain the Quadripartita, dating from as early as the ninth century to as late as the twelfth, ranging geographically from Italy to England. The sigla given below are those introduced by Michael Elliot, of the nine manuscripts extant today which contain the Quadripartita six contain the collection without its full complement of four books. One can see from the evidence that some copies circulated without Book 1, some without Book 3. More often than not, however, the entire four-book collection seems to have been transmitted intact, some copies transmitted only Book 4, which could sometimes be found tacked onto the end of the Collectio Dacheriana. The Quadripartita is now understood to be an anonymous work, however, since the seventh century the Quadripartita has been attributed variously to Hrabanus Maurus, Ecgberht of York and Halitgar of Cambrai
9.
Collectio canonum Quesnelliana
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The Collectio canonum Quesnelliana is a vast collection of canonical and doctrinal documents prepared in Rome sometime between 494 and 610. It was first identified by Pierre Pithou and first edited by Pasquier Quesnel in 1675, the standard edition used today is that prepared by Girolamo and Pietro Ballerini in 1757. The compiler’s principal of selection seems to have been any and all documents that support doctrinal unity in general. Interestingly, the compiler of the Quesnelliana has avoided inclusion of doubtful or spurious documents, like the so-called Symmachean forgeries, but this would seem to be the extent of discrimination exercised in the compilation of the Quesnelliana. It contains Latin translations of the councils that are taken from a now lost collection of Latin canons made ca. The Africano-Romanum collection/translation predates the competing fifth-century Latin translation that Dionysius Exiguus referred to as the prisca, both the Africano-Romanum and prisca translations were largely superseded by the arrival, shortly after 500, of the superior translations of the several collections of Dionysius Exiguus. Most historians have accepted the Ballerini brothers’ dating of the Quesnelliana to just before the end of the fifth century, older scholarship, beginning with the Ballerinis, argued that the Quesnelliana was a Gallic collection, though one with an admittedly Roman colour. French historians then developed the theory that the collection originated at Arles, however, more recent scholarship, making much more of the Quesnelliana’s Roman colour, has argued for an Italian, possibly even Roman origin. Relatively recent work by Joseph Van der Speeten has shown that the Quesnelliana, or at least one of its constituent parts, if true, this places the Quesnelliana definitively at Rome during the first decade of the sixth century. The Quesnelliana has been valued by historians for its large complement of correspondence by Pope Leo I. While the exact nature of the source material for the Leonine letters is still a subject of debate. Detlev Jasper remarks that The compiler of the Quesnelliana seems to have been interested in Pope Leo’s writings. He gathered the letters that were available and put them at the end of his collection as numbers LXVII to XCVIIII, although without any recognizable order or organization. The compiler’s main goal seems to have been to maximize the number of Leonine letters in the collection, nevertheless, the Quesnelliana remained a popular work well into the ninth century, particularly in Francia. Most likely this was because of the papal letters it contained that dealt with disciplinary matters that retained ecclesiastical importance throughout the Middle Ages
10.
Collectio canonum Wigorniensis
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The Collectio canonum Wigorniensis is a medieval canon law collection originating in southern England around the year 1005. The author of Recension A is currently unknown, other recensions also exist, slightly later in date than the first. These later recensions are extensions and augmentations of Recension A, and are known collectively as Recension B, cross and Hamers edition, Wulfstans canon law collection Thorpes edition in vol. Wormald, The making of English law, King Alfred to the twelfth century, vol. I, legislation and its limits. Wulfstan’s canon law collection, eds J. E, cross and A. Hamer, Anglo-Saxon texts 1. A Wulfstan manuscript, containing institutes, laws and homilies, ed. H. R. Loyn, Early English manuscripts in facsimile 17
11.
Benedictus Deus (Pius IV)
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Benedictus Deus is a papal bull written by Pius IV in 1564 which ratified all decrees and definitions of the Council of Trent. This was seen by Church contemporaries of Pius IV as an attempt to strengthen the influence of the Papacy against the rise of Conciliarism exemplified by the Council of Trent itself, there is a more minor bull of the same title written by Benedict XII in 1336. Pii Divina Providentia papae quarti super confirmatione oecumenii & generalis concilii Tridentini, mexicopoli, Ocharte,1565 Text at archive. org The full text of Benedictus Deus at Wikisource
12.
Jus exclusivae
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Jus exclusivæ was the right claimed by several Catholic monarchs of Europe to veto a candidate for the papacy. This right seems to have claimed during the 17th century. It does not seem to be related to a right exercised by Byzantine emperors and Holy Roman Emperors to confirm the election of a Pope, Spain, which ruled much of Italy at the time, raised the claim in 1605. In 1644, in the conclave which elected Cardinal Giovanni Battista Pamphili, jus exclusivæ was first exercised, by Spain, Cardinal Jules Mazarin of France arrived too late at that conclave to present the veto of France against Cardinal Pamphili, who had already been elected. Around this period, treatises arise in defence of this right, by the Bull In eligendis Pope Pius IV ordered the cardinals to elect a Pope without deference to any secular power. The Bull Aeterni Patris Filius forbids cardinals to conspire to exclude any candidate and these pronouncements however, do not specifically condemn the jus exclusivae. In the Constitution In hac sublimi Pius IX did however forbid any kind of interference in papal elections. The most recent attempt to exercise the right was publicly rejected by the conclave, no power has openly attempted to exercise the right since 1903. France had become a republic in 1870, after World War I, there was no German Empire and no Austrian Empire. Spain became a republic, though it returned to monarchy. Generalissimo Francisco Franco, it is said, attempted to interfere with the Conclave of 1963, papal appointment Sources Catholic Encyclopedia, Right of Exclusion. Papal Elections in the Age of Transition, 1878-1922, Lexington Books, ludwig Wahrmund, Das Ausschliessungs-recht der katholischen Staaten Österreich, Frankreich und Spanien bei den Papstwahlen. Sägmüller, Die Papstwahlbullen und das staatliche Recht der Exklusive, ludwig Wahrmund, Die Bulle „Aeterni Patris Filius” und der staatliche Einfluss auf die Papstwahlen, Archiv für katholisches Kirchenrecht 72 201-334. Ludwig Wahrmund, Zur Geschiste des exclusionrechtes bei den Papstwahlen im 18 Jahrhundert, william J. Hegarty, The Lay Veto, American Catholic Quarterly Review 37, pp. 419–439. Herbert Plock, Das Jus exclusivae der Staaten bei der Papstwahl und sein Verbotdurch die päpstliche Bulle Commissum nobis, peter Frei, Die Papstwahl des Jahres 1903, unter besonderer Berücksichtigung des österreichisch-ungarischen Vetos
13.
Papal appointment
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Papal appointment was a medieval method of selecting a pope. Appointment might have several forms, with a variety of roles for the laity and civic leaders, Byzantine and Germanic emperors. The institution has its origins in Ancient Rome, where on more than one occasion the emperor stepped in to resolve disputes over the legitimacy of papal contenders. An important precedent from this period is an edict of Emperor Honorius, the power passed to the King of the Ostrogoths, then the Byzantine Emperor. After an interregnum, the Kings of the Franks and the Holy Roman Emperor, for a period, the power passed from the Emperor to powerful Roman nobles—the Crescentii and then the Counts of Tusculum. In many cases, the coronation was delayed until the election had been confirmed. Most popes from the fourth to twelfth century were appointed or confirmed by a secular power, as to the earliest ages, St. Peter himself constituted a senate for the Roman Church, consisting of twenty-four priests and deacons. These were the councillors of the Bishop of Rome and the electors of his successors and this statement is drawn from a canon in the Corpus Juris Canonici. After Constantine had given peace to the Church, the Christian Roman emperors often took part in the institution of a new pope, from the fourth century onwards, therefore, a new force had to be reckoned with. The occasion for the interference of the Roman emperors and later of the kings of Italy was afforded by disputed elections to the papal chair, the most noted of the earlier instance was at the election of Boniface I. This gave occasion to the decree that when an election was disputed a new candidate should be chosen. Crescentius the Younger, the son of Crescentius the Elder, likely had a hand in the election of Pope John XV, although the details of that papacy are incomplete. However, it is known that Crescentius the Younger deferred to Otto III, Holy Roman Emperor for the choice of the successor of John XV, Pope Gregory V, Otto IIIs cousin. Unlike the Tusculan popes during the Pornocracy, Benedict VIII, John XIX, Benedict VIII subjugated the Crescentii and made peace with the Holy Roman Empire, crowning Henry II, Holy Roman Emperor on February 14,1014, nearly two years after his accession to the papacy. Vicars of Christ, A History of the Popes, the Illustrated Encyclopedia of Medieval Civilization. A history of diplomacy in the development of Europe
14.
Nomocanon
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A nomocanon is a collection of ecclesiastical law, consisting of the elements from both the Civil law and the Canon law. Nomocanons form part of the Oriental canon law of the Eastern Catholic Churches, collections of this kind were found only in Oriental canon law. The Greek Church has two principal nomocanonical collections, the first nomocanon, in the sixth century, is ascribed, though without certainty, to John Scholasticus, whose canons it utilizes and completes. He had drawn up a purely canonical compilation in 50 titles, to each of the 50 titles was added the texts of the imperial laws on the same subject, with 21 additional chapters, nearly all borrowed from Johns 87 chapters. Thus the Nomocanon of John Scholasticus was made, the second nomocanon dates from the reign of the Byzantine Emperor Heraclius, at which time Latin was replaced by Greek as the official language of the imperial laws. It was made by fusion of Collectio tripartita and Canonic syntagma, afterwards, this collection would be known as Nomocanon in 14 titles. This nomocanon was long held in esteem and passed into the Russian Church, the great systematic compiler of the Eastern Church, who occupies a similar position to that of Gratian in the West, was Photius, Patriarch of Constantinople in the 9th century. Nomocanon in 14 titles was completed with the recent imperial laws. This whole collection was commentated about 1170 by Theodore Balsamon, Greek Patriarch of Antioch residing at Constantinople, Nomocanon of Photios was supplemented by this commentary and became Pedalion, a sort of Corpus Juris of the Orthodox Church, printed in 1800 by Patriarch Neophytos VII. Nomocanon of Photios retained in the law of the Greek Church and it was included in Syntagma, the Nomocanon of Saint Sava or was the first Serbian constitution and the highest code in the Serbian Orthodox Church, finished in 1219. This legal act was well developed, during the Nemanjić dynasty Serbian medieval state was flourishing in the spheres of politics, religion and culture. As the state developed, also the industry developed, so the law had to regulate various number of relations, therefore, with the development of economy, Roman Law was taken. In that time Serbia was not an empire, so its ruler could not create code of laws. Serbian rulers reigned with single legal acts and decrees, in order to overcome this problem and organize legal system, after acquiring religious independence, Saint Sava finished his Zakonopravilo in 1219. Zakonopravilo was accepted in Bulgaria, Romania and Russia and it was printed in Moscow in the 17th century. So, Roman-Byzantine law was transplanting among East Europe through Zakonopravilo, in Serbia, it was considered as the code of the divine law and it was implemented into Dušans code. It was the only code among Serbs in the time of the Ottoman reign, during the Serbian Revolution priest Mateja Nenadović established Zakonopravilo as the code of the liberated Serbia. It was also implemented in Serbian civil code, Zakonopravilo is still used in the Serbian Orthodox Church as the highest church code
15.
Mysterii Paschalis
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Mysterii Paschalis is the incipit of an apostolic letter issued motu proprio by Pope Paul VI on 14 February 1969. It reorganized the liturgical year of the Roman Rite and revised the liturgical celebrations of Jesus Christ, the motu proprio and the decree were included, with an unofficial commentary by the Council for the Proper Implementation of the Constitution on the Sacred Liturgy, in the book Calendarium Romanum. The new norms became effective on 1 January 1970, a liturgical day is defined as running from midnight to midnight except for Sundays and solemnities, which begin on the previous evening. Sunday, as the day of the resurrection of Christ, is the primordial feast day, in Advent, Lent and Easter, Sundays outrank even solemnities. With a very few exceptions, other celebrations are as a not to be assigned so that they always fall on a Sunday. A new ranking of liturgical days in the Roman Rite was established with regard to celebrations of saints, in accordance with the relative importance of the celebrations, they are ranked as solemnities, feasts, or memorials. The solemnities of the Nativity of the Lord and Easter each have an octave, special norms apply also to the Paschal Triduum, Eastertide, Lent, Christmastide, Advent, Ordinary Time, and Rogation and Ember days. Some were feasts of saints who died later than 1568, others were added as devotional feasts or because monarchs and religious institutes wanted their own saints inserted. The devotional feasts of the Lord that have kept with high ranking are Trinity Sunday, Body and Blood of Christ, Christ the King, the Holy Family. The Holy Name of Jesus was at first removed but later restored as an optional memorial, progress in historical and hagiographical studies led to distinguishing three classes of saints included in the 1960 calendar that it seemed better not to keep in the revision. One class is that of the saints about whom there are serious historical problems, a third class is that of the founders of the ancient Roman churches known as tituli and about whom there exists a specific genre of legends. For lack of evidence that they were martyrs or confessors, as pictured in the legends, they were excluded from the revision, a similar selection was made among non-martyr saints, with the result that 30 were removed to particular calendars. For the sake of balance, most of these were Italians. The following are changes introduced in 1969 by removal or transfer of celebrations in the calendar as it immediately before. Celebrations that remained unaltered are not indicated, new celebrations were also added to the calendar, the better to reflect the universality of the Catholic Church. For all of these, see General Roman Calendar, the explanations given are those published in Calendarium Romanum in 1969. By particular calendars are meant those of a particular Church or nation or family of religious, the phrase truly of universal importance is also taken from the Second Vatican Councils Constitution on the Sacred Liturgy. For pre-1969 removals and transfers of celebrations in the General Roman Calendar, see General Roman Calendar of Pope Pius XII, telephorus,5 January, added in 1602, deleted, the feast was originally that of an otherwise unknown martyr, who was not a pope
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Sacrosanctum concilium
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Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, is one of the constitutions of the Second Vatican Council. It was approved by the bishops by a vote of 2,147 to 4. The main aim was to achieve greater lay participation in the Catholic Churchs liturgy, the title is taken from the opening lines of the document and means this Sacred Council. The numbers given correspond to numbers within the text. The Council therefore sees particularly cogent reasons for undertaking the reform, one of the first issues considered by the council, and the matter that had the most immediate effect on the lives of individual Catholics, was the renewal of the liturgy. The central idea was that there ought to be lay participation in the liturgy. Mother Church earnestly desires that all the faithful should be led to that fully conscious, such participation by the Christian people as a chosen race, a royal priesthood, a holy nation, a redeemed people, is their right and duty by reason of their baptism. Popes Pius X, Pius XI, and Pius XII consistently asked that the people be taught how to chant the responses at Mass and that they learn the prayers of the Mass in order to participate intelligently. Now the bishops decreed that, “To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, see also, Mass of Paul VI, Liturgy Musicam Sacram Amerio, Romano. Commentary on the Documents of Vatican II, burns & Oates, Hereder & Herder. Linden, Ian, Global Catholicism, diversity and change since Vatican II, London, Hurst & Co, in the Murky Waters of Vatican II. Sacrosanctum consilium, §98, December 4,1963 Sacrosanctum concilium, II Vatican council, Rome, IT, Vatican
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Summorum Pontificum
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The document, dated 7 July 2007 and in force since 14 September 2007, was released along with a letter in which Pope Benedict explained his reasons for issuing it. The document replaced the motu proprio Ecclesia Dei of 1988, which allowed individual bishops to establish places where Mass could be using the 1962 Missal. As is customary for papal documents, the motu proprio is referred to by its incipit, Supreme Pontiff is a title of the popes, and the opening sentence states that it has always been a concern of the Supreme Pontiffs that the Church should offer fitting worship to God. Pope Benedict XVI released the document after much reflection, numerous consultations, in article 1 of the document, he spoke of the typical edition of the Roman Missal, which was promulgated by Blessed John XXIII in 1962, as never abrogated. In the letter he specified this as never juridically abrogated, for such a celebration with either Missal, the priest needs no permission from the Apostolic See or from his own Ordinary. g. He also allowed bishops, on the condition, to use the earlier Pontifical in administering Confirmation. Bishops may establish personal parishes or appoint chaplains for administering the sacraments according to the old form, the Pontifical Commission Ecclesia Dei, whose role the document confirmed, was given authority to ensure observance of the rules laid down in the document. Stable groups of the mentioned in article 5 whose parish priest does not grant them their request should inform the diocesan bishop. If he does not wish to do so, they should inform the Pontifical Commission and he recognised that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. This will bring out the spiritual richness and the depth of this Missal. Benedict cited interior reconciliation in the heart of the Church as a reason for the motu proprio. Traditionalist groups, such as the Society of St, the total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness. Thus, while opening the door to the Tridentine Mass, the Pope expects the SSPX to acknowledge the legitimacy of the Mass of Paul VI, SSPX Superior General, Bishop Fellay wrote, The letter which accompanies the Motu Proprio does not hide however the difficulties that still remain. Fellay then stated that the Society is eager after the decree of excommunication which still affects its bishops has been withdrawn—to consider more serenely the disputed doctrinal issues, the Pope stressed, There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, what earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer and he continued by demanding recognition also of the value and holiness of celebration according to the new books. For such a celebration with either Missal, the priest need no permission from the Apostolic See or from his own Ordinary, the celebrations of Mass mentioned above. May be attended also by members of the lay faithful who spontaneously request to do so, in churches other than parish or conventual churches, it is for the rector of the church to grant the above permission
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