Contenuti per la categoria: Diritto canonico

SOMMARIO: 1. Il “pomo della discordia”: Concilio Vaticano II - 2. L’ermeneutica della riforma nella continuità - 3. Unità nella unicità? - 4. Esempi di non trascurabile fedeltà.

Lex orandi, lex credendi? The Roman Missal and its symbolic value between Summorum Pontificum and Traditionis Custodes

ABSTRACT: This essay aims to examine the symbolic value acquired by the Roman Missal of 1962 by the Second Vatican Council today, especially through the comparison of two recent statutes, Summorum Pontificum and Traditionis Custodes. They can represent an effective synthesis of the approaches used by the Catholic Church to relate to a liturgical question that is still very controversial.

SOMMARIO: 1. Introduzione - 2. L’odierno dibattito sulle prerogative patriarcali costantinopolitane e il gathering di Amman - 3. La ratio attributiva delle prerogative ecclesiastiche romane al vescovo di Costantinopoli-ΝέαςῬώμης - 4. Le prerogative ecclesiastiche costantinopolitane - 5. Il conferimento imperiale del titolo patriarcale al vescovo di Roma e di patriarca ecumenico al vescovo di Costantinopoli-Νέας Ῥώμης - 6. L’ecumenicità dell’omofonia patriarcale - 7. Osservazioni finali.

Patriarchal ecumenical homophony

ABSTRACT: The establishment in 2019 of a new Ukrainian autocephaly raises the question of the legal basis of exclusive Constantinopolitan canonical prerogatives. As is known, after the Edict of Thessalonica of 380, can. cost. 3 of 381 attributes the Roman prerogatives to the bishop of Constantinople-Νεα Ρωμη.The ethnarchical religious role, assumed by the Roman bishop, guardian of the Romanitas, (conceived as the apostolic heritage of the Roman church), determines the Eastern emperors to confer the patriarchal title (previously reserved for the Jewish etnarch of Palestine), to Roman pope and ecumenical patriarch, to the bishop of Constantinople, which became the only seat of the imperium.The Justinian articulation of the ecclesiastical order comes to highlight in the homophony of patriarchs the attestation of the unity, doctrinal and disciplinary, in the Church of the ecumenical empire. Therefore, today's panorthodox reception of Ukrainian autocephaly cannot be considered an ecclesial burden due to the universal canonical authority of the patriarchate of Constantinople. Consequently, the primates cannot accept it in the name of the respective autocephalous Church, in contrast with canon 34. In respect of the nomocanonical tradition, today's Ukrainian controversy must therefore be submitted to the assembly of patriarchs in order to reach a canonical unanimous (homophone) solution to the controversy.

SOMMARIO: 1. The pandemic and the damage occurred to the right of community religious freedom - 2. A survey on the exercise of the worship during lockdown - 3. Digital celebrations: is there a legal regulation?

ABSTRACT: During the first phases of the pandemic until today, many religious activities, especially liturgical celebrations, have been suspended and reorganised. Drastic measures and choices were necessary, always in balance with constitutional principles. In this social and historical context, digital platforms seem to have turned into liturgical spaces. The contribution aims to highlight the problems and opportunities that have arisen and to present the practices used within confessional systems, particularly the Catholic one. Also in relation to a research on the subject, promoted by the Giustino Fortunato University, reflections are offered that may favour a better relationship between the needs of worship and liturgical and confessional law in the field of sacraments and celebrations.

SOMMARIO: 1. Introduzione - 2. L’assoluzione dalle censure nella disciplina pre-codiciale - 3. (segue) nei trattati canonistici precedenti la codificazione del 1917 - 4. La competenza a concedere l’assoluzione dalle censure nella disciplina pre-codiciale - 5. La remissione delle censure nel Codex iuris canonici del 1917 - 6. La revisione del Codex del 1917 in tema di remissione delle censure - 7. L’istituto della remissione delle censure nel Codex iuris canonici del 1983 - 8. (segue) la remissione delle censure in foro interno - 9. Le modifiche introdotte dalla costituzione Pascite gregem Dei - 10. Brevi considerazioni conclusive.

The remission of canonical censures. Historical development and current legislation

ABSTRACT: The article analyzes the historical-juridical evolution of the remission of censures in the canonical order from the first indications contained in the main medieval and modern sources, passing then to the discipline of the institution contained in the code of 1917 and in the code of 1983 to arrive, at the end, to the changes made by the recent constitution Pascite gregem Dei promulgated by pope Francis in may 2021.

SOMMARIO: 1. Chiesa cattolica e new media: dalla stampa alla tecnologia online - 2. L’istituto della promulgazione nel diritto canonico: dalla promulgatio legis di tradizione romanistica al Codex Juris Canonici del 1917 - 3. La promulgazione delle leggi nel vigente Codex Juris Canonici - 4. La pubblicazione online delle leggi canoniche e le iniziative delle Conferenze Episcopali - 5. Le nuove frontiere digitali della promulgazione tra potenzialità e zone grigie.

Ecclesiastical laws and digital publication. The new frontiers of promulgation in Canon Law

ABSTRACT: Technological evolution has redefined spaces and methods of communication also within the Catholic Church. The speed of information exchange, the possibility of reaching a large number of recipients and the absence of costs represent the advanteges of online communication. In addition to encouraging the use of “instruments of social communication” (can. 822 § 1), the Magisterium creates a close connection between these instruments and the mission of proclaiming the Gospel to all peoples. The diffusion of Information and Communication Technology (ICT) involved also the publication of canon laws and it asks about the possibility of using the Internet as a way of promulgating the law. In fact, it can offer potential solutions to the problems raised by the application of can. 8 CIC. The restrictions imposed by the Covid 19 pandemic have further favored the spread of instruments of digital communication. In this perspective, online promulgation could constitute a solution to the limits of canonical legislative governance, allowing the diffusion of legal texts, the relative knowledge and obligation. An intervention by the universal legislator on the matter could offer guarantees about the authenticity of the published document, its unchangeability and the certainty of publication time.

SOMMARIO: 1. Il rilievo “esemplare” (ma contenuto) di un istituto nuovo e peculiare - 2. Un bilancio ancora parziale e limitato - 3. Uno sguardo generale sulla situazione mondiale: motivi di soddisfazione - 4. Un uso ragionevole del rito breviore - 5. La “non scontata” soluzione del giudizio episcopale - 6. La “relativa” controtendenza statunitense - 7. La focalizzazione su alcune situazioni particolari: motivi di preoccupazione - 8. Un’adozione territorialmente molto sbilanciata - 9. La renitenza di alcuni episcopati - 10. L’anomalia sudamericana e africana - 11. L’impressione di un’applicazione troppo diversificata e disomogenea - 12. Il riscontro estensivo o applicativo - 13. Il riscontro intensivo o procedimentale - 14. Trend e prospettive di sviluppo.

The Course of the Statistical Data regarding the ‘Processus Matrimonialis Brevior coram Episcopo’: Motives for Contentment and Some Preoccupations

ABSTRACT: The article analyzes the course of the statistical data on the abbreviated matrimonial process before the bishop. Although the data is still uncertain and limited (since it covers the period 2016-2019 and only certain targeted statistical points), it is possible to generally acknowledge that the practice is fairly restrained and reasonable. Regardless of the fact that the appeals were very rare, the admission to the processus brevior does not seem to denote a definitive institutional solution (the emergence of a number of cases in which the matter was referred to the ordinary method). Even in the United States, a representative country regarding the ecclesiastic judicial activity and problems with regard to said activity, the number of the briefer processes seems to be fairly moderate. Since the briefer process represents a special type of process, the cautious and thought-out reception of this institute points to a certain maturity of the system. The data show some reserves regarding the adoption of this institute in some territories, as well as the resistance of certain bishops, together with certain anomalies in its development in South America and Africa. The impression upon analyzing the data is that the enforcement of the institute is still too diversified and that it lacks homogeneity, either in its territorial extension or with regard to the intensity of the enforcement of the institute. The author then perceives the need for a greater extent of directive interventions and authoritative instructions, while he outlines certain trends and prospects for development.

SOMMARIO: 1. La centralità del consenso nel matrimonio canonico – 2. I presupposti cognitivi dell’electio matrimonii nella dottrina tomistica – 3. Il defectus debitae cognitionis nella tradizione classica: la diversa rilevanza dell’error substantialis e dell’error contra substantiam matrimonii - 4. I defectus consensus ex parte intellectus come defectus discretionis iudicii - 5. La duplicazione delle figure del defectus debitae cognitionis nel codice piano-benedettino – 6. Problemi di compatibilità tra l’ignorantia in re matrimoniali e altre fattispecie giuridiche – 7. L’ampiezza della scientia minima - 8. Le modifiche della legislazione giovanneo-paolina: la debita cognitio - 9. L’error determinans voluntatem - 10. Verso una nuova comprensione del defectus debitae cognitionis: questioni aperte sulla scientia minima - 11. Defectus cognitionis o defectus discretionis iudicii?

Reflections on ignorantia in re matrimoniali: a canon still relevant?

ABSTRACT: The paper examines the origin of the canon on ignorantia in re matrimoniali, introduced by the 1917 Code of Canon Law, comparing it with the psychological presuppositions of scholastic doctrine that inspire the canonical discipline on matrimonial consent and with the consolidated principles in the canonical tradition about the relevance of the lack of debita cognitio in the spouses. Given that the canon has been preserved in the current legislation, critical remarks are raised regarding the consistency with the conception of matrimonial consent as an act of the person, and it is proposed to change the approach of the case of invalidity, from defectus cognitionis to defectus discretionis iudicii.

SOMMARIO: 1. Premessa. L’insegnamento di un Maestro per un problema del presente: la ridefinizione della formazione universitaria del giurista - 2. Sull’attribuzione al diritto canonico dello statuto di materia facoltativa. Jemolo e le funzioni della presenza del diritto della Chiesa nelle Università statali: a) la funzione didattica: rendere possibile la comprensione della disciplina statale sul fenomeno religioso; b) la funzione scientifica: costituire un campo di indagine vasto e fecondo, capace di condurre a risultati di ricerca innovativi - 3. La prolusione bolognese del 1923 e quella romana del 1933: il problema della natura del diritto canonico e della posizione della Chiesa e delle sue norme nell’ordinamento statale. La giuridicità originaria dell’ordinamento canonico e il dato, peculiare e oggettivo, della comunanza di soggetti e territorio tra Stato e Chiesa. La terza funzione dello studio del diritto canonico nelle Università statali: essere un momento privilegiato di verifica della tenuta e della validità teorica delle categorie generali sulle quali si fonda la preparazione del giurista - 4. La questione metodologica. Direttive sul diritto canonico quale oggetto di insegnamento e ricerca: a) l’attenzione privilegiata per i temi congruenti con la formazione del giurista statale; b) l’indirizzo storico-dogmatico - 5. Un esito concreto: l’istituzione di una cattedra autonoma di diritto canonico nella Facoltà di Giurisprudenza dell’Università degli Studi di Roma Sapienza. Le linee di indirizzo per lo studio del diritto della Chiesa proposte da Jemolo quali parti integranti del progetto culturale e scientifico della scuola laica italiana del diritto canonico - 6. I profili che contraddistinguono la figura di Jemolo all’interno della scuola laica italiana del diritto canonico: a) l’esposizione del diritto canonico quale frutto dell’equilibrio tra la necessità di non alterare la natura del diritto della Chiesa e il bisogno di tradurre tale diritto in un linguaggio comprensibile al giurista statale: b) il distacco da ogni fattore ideologico o confessionale. Jemolo cristiano esigente e profeta ascoltato dai laici - 7. L’eredità di Jemolo canonista: il paradigma epistemologico da lui elaborato per il diritto della Chiesa e l’atteggiamento spirituale e intellettuale con il quale si è accostato a una realtà giuridica che nasce da un vissuto di fede. La persistente attualità di tale lascito.

Canon law and legal education. The legacy of a Master: Arturo Carlo Jemolo (1891-1981)

ABSTRACT: Forty years after Arturo Carlo Jemolo passed away, this paper reconstructs the Master's thought on the function of canon law studies in state Universities in order to respond to a need of our present: the need to rethink the university education of the jurists.

SOMMARIO: Avvertenza - 1. Preambolo - 2. Materiali per una ricerca antropologica sulla genesi dell’obbligo del celibato - 3 (segue) Perplessità su un simbolismo che incorpori dati costrittivi evidenti.

TABLE OF CONTENTS: 1. Introduction - 2. The life and works of David Lazzaretti, the “Second Christ” from Arcidosso - 3. The ‘Prophet’ on the stand: the criminal trials in the State Courts - 4. Lazzaretti before the Tribunal of the Roman Holy Office - 5. Life after Death: Different interpretations of the Lazzaretti case - 6. The Prophet and the Alienists - 7. Conclusion: a prismatic figure.

ABSTRACT: The aim of this paper is to retrace a peculiar case occurred in the complex context of the decades after Italian Risorgimento and the Italian unification (1861). In particular, it will be analysed the case of David Lazzaretti a poor carter from Tuscany, self-proclaimed “Christ, Duce, Judge” and “the Second Son of God come to earth”, considered a heretic and excommunicated from the Catholic Church due his blasphemous writing. He founded the “Giurisdavidic Church” based on a sort of mystical and utopian socialism (his motto was: “The Republic is the kingdom of God”). His figure has given rise to lively controversy between those who considered him a martyr and who reputed him a mad visionary or a charlatan. In any case, Lazzaretti’s movements are emphasized above all for his tragic end: on the morning of August 18, 1878, while he was driving a peaceful procession from Monte Labbro to Arcidosso, a little town in Tuscany, he was killed by Italian carabinieri during a religious ceremony. After his death, medical science and in particular positivist psychiatry, also called “alienists”, described Lazzaretti not as a sacrilegious impostor but as a mentally ill person, who would have benefitted more from treatment than prosecution.