Contenuti per la categoria: Chiesa cattolica

Sommario: 1. Nozioni introduttive - 1.1. Premessa - 1.2. Profili evolutivi del potere costituente nella Chiesa - 1.3. Verso una nuova costituzione materiale? - 2. Un sistema costituzionale non codificato - 2.1. Caratteristiche generali - 2.2. La “materia” costituzionale - 2.3. Debolezza politica (non tecnica) della dottrina canonistica - 3. Sullo stato della separazione dei poteri - 3.1. Il decreto di scioglimento del matrimonio non consumato - 3.2. La “sentenza” di nullità di matrimonio “ex certo et authentico documento” - 3.3. Discrezionalità pastorale e giustizia penale - 4. Fonti normative - 5. Profili giurisprudenziali - 6. Bibliografia essenziale.

SOMMARIO: 1. Ministerialità e missionarietà del Diritto canonico - 2. La norma missionis come statuto costituzionale del Diritto canonico - 3. La communio come genus della corresponsabilità ecclesiale - 4. Trapianto da donatore non compatibile e problematiche di rigetto: non equiparabilità tra Diritto amministrativo canonico e statale - 5. Il concetto sui generis di Diritto amministrativo nella Chiesa cattolica - 6. Diversità strutturali nell’organigramma ecclesiale - 7. Il paradigma europeo come “analogatum princeps” del sistema canonico: verso un’amministrazione “di missione”.

Specificity of canonical administrative law and “mission administration”. Ecclesial ministry as a requalification marker for  ontological-disciplinary autonomy

ABSTRACT: The need to configure a correct boundary within which to draw up the structure of administrative activity in the Church responds to the urgency to avoid undue and inaccurate transposition of concepts proper to secular juridical fields in the background of Canon law. In fact, in the Church it is not possible to speak of a "public administration-entity" but of an "administration-activity". It is not so much the subject that has to be examined, in view of a claim that is not suited to the foundational (top-down) and non-consociative (bottom-up) nature of the Church; as much as the concrete activities to be carried out within it, in the ideal of a shared responsibility that does not deprive the individual faithful of juridical positions that they can claim, but directs them within correct coordinates. The faithful do not live a dimension of "homo homini lupus", to reach an individual salvific finish line where one place to be conquered excludes that one of another. On the contrary, they pursue, united under the one baptism, the implementation of the mission of Christ, also through those juridical instruments which the Church has endowed through the story, but which are to be understood in their precise peculiarities, even though a relationship can not be excluded of mutual growth with secular law. According to this paradigm, the example of European Union law can be a valid benchmark for describing the particularities of ecclesial reality in a sector as specific as that of administrative law.

SOMMARIO: 1. Una premessa epistemologica: “Diritto e letteratura” vs. “Diritto, religione e letteratura” - 2. The Young Pope, ovvero l’ordinamento ecclesiale tra dimensione narrativa e dimensione normativa - 3. La Chiesa come teatro: il vescovo di Stendhal e il Papa di Sorrentino - 4. Chiesa e potere, tra concezione giuspositivistica ed etica utilitaristica - 5. Prime conclusioni: la tensione tra ortodossia e ortoprassi nell’istituzione ecclesiale.

Law, Religion and Literature. Some notes on Ecclesial legal order and Petrine ministry from The Young Pope by Paolo Sorrentino

ABSTRACT: This paper is divided in two main parts. In the first part, I propose an epistemological analysis on the features of the field of “Law and Literature”, in which we can construct the specific category of “Law, Religion and Literature”. In the second part, I do a “Law, Religion and Literature” analysis about Ecclesial legal order and Petrine ministry starting from The Young Pope, the movie created and directed by Paolo Sorrentino.

SOMMARIO: 1. Premessa - 2. Dagli assegni di congrua all’8 per mille - 3. L’8 per mille per il bene comune della Chiesa - 4. L’8 per mille per il bene comune della società. Per una piena attuazione della libertà religiosa - 5. L’opera dei sacerdoti per il bene comune della società - 6. L’8 per mille per le emergenze del Paese - 7. L’otto per mille per il patrimonio storico e artistico della Nazione - 8. Per un’efficace opera di promozione.

SOMMARIO: 1. Premessa - 2. Significatio verborum - 3. Dove ha la propria sede la PUL? - 4. Che rapporto c’è tra la PUL e la Santa Sede? - 5. La docenza universitaria ecclesiastica è funzione ecclesiale? - 6. La Santa Sede si è vista riconoscere in sede internazionale la sua competenza sulle università ecclesiastiche e pontificie? - 7. Inquadramento della materia così ricostruita nella normativa pattizia - 8. Conclusioni.

The Italian judge and the Pontifical Universities: a controversial relationship

ABSTRACT: The article examines the juridical status of the Roman Pontifical Universities and the jurisprudence of the Supreme Court of Cassation regarding employment relationships with institutions dependent on the Holy See.

SOMMARIO: 1. Premessa - 2. Fondamenti teorici della posizione del fedele laico nella Chiesa - 3. Riflessioni teologiche sulla potestas sacra nella Chiesa. Il concetto di ministerialità come spazio di inserimento per il Christifidelis nella missione ecclesiale - 4. Risvolti giuridici nell’ottica di una complementarietà tra munus e potestas - 5. Mitis Iudex Dominus Iesus e aperture a una più effettiva partecipazione del fedele laico alla potestà giudiziaria - 6. Giudice unico laico e collegio di laici: prospettive de iure condendo per un’esegesi evolutiva del can. 1421, § 2, C.i.c. - 7. Rilievi conclusivi: alcune potenzialità inespresse del Mitis Iudex Dominus Iesus?

The exercise of the judicial power by the lay faithful through the prism of Potestas gubernandi in Ecclesia. Theological and canonical solicitations for an “outgoing Church”

ABSTRACT: The more than thirty years since the II Vatican Council and the recent procedural reforms initiated by Pope Francis make very topical a reflection on the actual role that lay faithful can exercise within the Church. In particular, by virtue of the Sacrament of Baptism, that makes everyone “sons in the Son”, it seems ecclesiologically inconceivable that lay faithful can still suffer limitations from the point of view of participation in judicial power, especially in perspective of a now-acquired theory of potestas sacra, which, altough it all comes from God, does not require, for each office, the Sacrament of holy Order. The requirements of technical preparation and knowledge of law, the only parameters on which the ecclesiastical authority must be based on the choiche of the judges, impose a re-updating of the can. 1421, § 2, C.i.c. This norm is the only one that deals, in a very limited way, with the figure of the lay judge. Just the recent reform of Mitis Iudex Dominus Iesus, also considering the synodal context in which it has born, would be well matched with an inclusive re-evaluation of the lay faithful in exercise of a ministeriality which is nothing but a concrete expression of the participation to the only mission of the which all the People of God must become executor through the times.

SOMMARIO: 1. Le norme sulla Santa comunione dei fedeli celiaci - 2. Le recenti linee guida emanate su richiesta di Papa Francesco - 3. Il pane mere triticeus come insostituibile elemento dell’Eucarestia - 4. La fonte della liturgia cattolica sul divieto dell’uso di ostie gluten free come materia eucaristica: il pane dell’ultima cena - 5. Il glutine come parte del pane eucaristico - 6. Il fedele celiaco e la Santa comunione tra ostie a basso contenuto di glutine, comunione sub sola specie vini e comunione spirituale - 7. L’uso di organismi geneticamente modificati (OGM) nell’Eucarestia e la genuinità della materia eucaristica - 8. Conclusioni.

GMO and low gluten host. The communion of the celiacs faithful: an open question

ABSTRACT: Celiac disease is an autoimmune disorder triggered by gluten in susceptible individuals. Currently, there is no specific medical treatment for celiac disease. The only treatment for this disorder is lifelong adherence to a gluten-free diet. Catholic Church affirmed that bread, to be valid material for the Eucharist, must be made of wheat, must contain enough gluten for breadmaking and must be free of foreign matter. In order to meet the needs of those who suffer from the celiac disease, it has introduced the validity of low gluten. The Circular Letter issued at the request of Pope Francis has not changed the Holy Communion of the celiac faithful. Nevertheless, the document also decided that Eucharistic matter made with OGM could be considered valid matter. The Roman rite finds its theological source in the elements of Eucarist by Jesus instituted in the Last Easter Supper. The sources, however, do not indicate the matter of the bread offered at the Last Supper. So can we say that it was really made of wheat? The solution to this enigma is very important. In fact, it could open up new horizons on Eucharistic matter and on the validity of the gluten free hosts.

SOMMARIO: 1. I precedenti e le premesse per un cambio di prospettiva - 2. Il “discernimento” delle convinzioni dei soggetti sulla nullità del proprio matrimonio alla luce del paradigma della discontinuità nella continuità - 3. L’indagine giuridico-pastorale propedeutica all’introduzione dei giudizi sulla nullità del matrimonio - 4. La predisposizione di un ambiente processuale favorevole al vaglio delle “prove di coscienza” - 5. Gli apparati giudiziari al servizio delle convinzioni di coscienza delle parti - 6. L’intento di non turbare le convinzioni di coscienza dei conviventi in buona fede e il ruolo delle direttive extra-giudiziali sul possibile ricorso a soluzioni epicheietiche.

The convictions of the spouses on the validity of marriage: incidences on the process

ABSTRACT: The trial reforms introduced by the present Pontificate and the emanation of the Apostolic Exhortation ‘Amoris Laetitia’, in respect of the criterion of “graduality” that inspires the itinerary of the “Church in exit” traced by Pope Francis, do not bring substantial novelty about how “to discern” the convictions of the parties on the validity of marriage. They put into effect, nevertheless, a change of perspective, or rather a different point of view from which to consider these convictions, while still respecting the declarative nature of the nullity judgments, as distinct from legal and pastoral directives on possible epikeia solutions.

SOMMARIO: 1. Il concordato nelle dinamiche delle relazioni tra Chiesa cattolica e Stati islamici - 2. Concordato e libertà religiosa nei Paesi islamici - 3. Gli accordi bilaterali sottoscritti dalla Santa Sede in questi speciali “territori di missione” - 4. La tutela delle minoranze religiose nella Dichiarazione di Al-Azhar e la possibile apertura di nuove frontiere delle dinamiche concordatarie.

The concordat dynamics between Holy See and Islamic State

ABSTRACT: The article analyzes the concordat dynamics between Holy See and Islamic States developed after the Second Vatican Council. The concordat, in its various forms, is the main instrument through which is regulated the system of relations between States and Catholic Church. Its use has been tested successfully in various Islamic States, and sometimes even with heterogeneous formulas, because of differences that distinguish the individual systems, trying to translate the concepts of autonomous of Church and collaboration with States in forms legal acceptable to Muslim tradition countries. The exhortations in the Al-Azhar Declaration are directly connected with the possible development of bilateral activities between Holy See and other Islamic countries and this can also strengthen the peace among peoples and the interfaith dialogue.

SOMMARIO: 1. Premessa - 2. Il Diritto come legittimazione - 3. La corrispondenza tra istituzione e ordinamento - 4. La terzietà del Diritto - 5. La non-necessarietà del legislatore affinché si abbia vero Diritto - 6. Per concludere.

Legal Order and Canon law: The Structuring Contribution of Santi Romano

ABSTRACT: The contribution of the State’s System Theory of Santi Romano is decisive for illustrating and protecting the singularities of Canon Law without jeopardizing its intrinsic juridical nature, rather, by confirming it precisely because of the “institutional” nature of the Church. The substantial contributions that "L’ordinamento giuridico" offers to the systematic and dogmatic understanding of Canon Law are four: law as legitimacy, the conformity between institution and legal system, the neutrality of the law, the non-necessity of the Legislator in order to have true law.