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Niniejszy artykuł podejmuje kwestię urzędu kierownika duchowego w wyższym semina- rium duchownym w aspekcie kanonicznym. Najpierw ukazano przepisy mówiące o ko- nieczności urzędu ojca duchownego w wyższym seminarium duchownym. Następnie skoncentrowano się na problematyce kwali kacji i formacji ojca duchownego. Wreszcie skupiono się na zadaniach kierownika duchowego alumnów.
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Opinia biegłego jest środkiem dowodowym niezwykle istotnym, szczególnie w tych rodza- jach spraw, które dotyczą sfery psychicznej człowieka. Biegły, dzięki swojej kompetencji, jest w stanie określić nie tylko istnienie jakiejś choroby psychicznej czy też zaburzenia osobowości w danym podmiocie, ale również nakreślić dynamikę zachodzących proce- sów psychicznych oraz ich nasilenie. W kontekście prowadzonej sprawy o stwierdzenie nieważności małżeństwa jest to bardzo istotne, gdyż tylko poważna anomalia psychiczna, istniejąca w podmiocie zawierającym małżeństwo, ma ewentualny destrukcyjny wpływ na ważność konsensu, czyniąc osobę niezdolną do jego wyrażenia.Jest rzeczą oczywistą, że ekspertyza nie jest wyrokiem w sprawie i nie ona decyduje o stwierdzeniu nieważności zawartego małżeństwa. Do sędziego przynależy jej krytyczna ocena oraz określenie wartości dowodowej. Funkcja biegłego ma jedynie pomóc sędziemu w dotarciu do prawdy procesowej, a sędzia wydaje wyrok na podstawie całości materiału dowodowego, w tym opinii przedstawionej przez biegłego. Fundamentalną pozostaje za- sada wolnej interpretacji ze strony sędziego, która pozostawia mu dominującą rolę w oce- nie wartości, jaką opinia biegłego może mieć w tworzeniu pewności moralnej koniecznej do wydania sprawiedliwego wyroku. Choć sędzia nie musi kierować się wnioskami eks- perckimi, to jednak ze względu na istotną ich wartość w rozpatrywaniu spraw z tytułu niezdolności psychicznej, byłoby to niewskazane, o ile opinia ta posiada odpowiednie podstawy faktyczne i merytoryczno-argumentacyjne oraz nie pozostaje w sprzeczności z chrześcijańską wizją osoby i małżeństwa.
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Rozwój Uniwersytetu Papieskiego Jana Pawła II w Krakowie wymaga zmian w akcie praw- nym, który dotyczy tego kościelnego uniwersytetu. Stolica Apostolska zaaprobowała nowy statut tej uczelni w 2015 roku. Nowe prawo oparto na konstytucji apostolskiej Sapientia christiana. Kładzie ono nacisk na kościelny i ewangelizacyjny charakter uczelni. Nowy sta- tut podkreśla także autonomię uniwersytetu względem państwa polskiego, a jednocześnie deklaruje otwartość uczelni na wielowymiarową współpracę z państwem.
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Klauzule generalne są ważną częścią warsztatu prawodawcy. Ich funkcje dają szerokie moż- liwości. Niestety, istnieje niebezpieczeństwo błędnego użycia klauzul generalnych. Artykuł jest próbą pokazania ich funkcji w normatywnych tekstach na przykładzie kodeksu prawa kanonicznego 1983. Na początku sformułowano de nicję klauzul generalnych, a następnie ukazano klauzule w odniesieniu do funkcji znanych z polskiego prawoznawstwa. Artykuł kończą postulaty i wskazówki dla kościelnego prawodawcy.
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The crowning achievement of the development of the Ponti cal University of John Paul II and especially the Institute of Canon Law was erection on March 19th, 2014 by the Apos- tolic See the Faculty of Canon Law. The faculty in question is an academic community to which belong: the authorities of the Faculty, the academic teachers, and, of course, the students. The main aim of the institution is caring out the scientific research in the field of canon law, graduation of the students and granting them the degrees in canon law, and preparation the student for the work in the diocesan tribunals or other church institutions.
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The paper is a modest try of making analyze and help to familiarize the interested with the most important problems and challenges, which were the subject of the discussion during the Third Extraordinary General Assembly of the Synod of Bishops that was held in the Vatican from 5 to 19 October 2014.Presented reflection and remarks are – as it was written in the Conclusions of the Final Relatio of the Synod – the fruit of the synod which main aim was to rise questions and boarded perspective of the issues on family in the context of the New Evangelization. The issues in questions should be the subjects of the reflection of the local Churches during the next year. The outcome of the work must be to compiled and in prescribes manner and sent to the Holy See. This will be special contributions and testimony made by the local Churches to the Ordinary General Assembly of the Synod of Bishops which is scheduled for the October 2015.
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The article presents the institution of marriage in the Waldensian Church, which is part of Evangelical churches. Their doctrine constitutes the basis for the inception of the theology of marriage subordinated to the norms of the Italian civil law. Despite the fact that the Waldensian Church supports the durability of marriage, it also allows it to be dissolved if mutual forgiveness and remaining in the brotherly communion within the bosom of the church are preserved. The relations between members of the Waldensian Church and Catholics have led to the development of common principles regarding mixed marriages. These principles are intended to explain the notion of marriage from the perspective of each church, identify conjoint points and discrepancies and establish pastoral guidelines for dealing with this type of marriage from the perspective of Waldensians.
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The paper examines the hypothesis of removal from the office of Superior during his proper function, which is established in can. 624 § 3 CIC 1983. Given the lack of regulation in the proper law in the majority of the religious institutes, the main goal was to propose the correct reasons and the accurate procedure so as to remove those superiors who remain too long in offices of governance without interruption. In order to suggest those elements, author used the analogy in reference to the others legal institutes: the dismissal from a religious institute (possible reasons as said in the can. 696 § 1) and the removal of pastors (possible procedure as regulated in can. 1740–1752).
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This article is a short comment on abortion as understood canonically in the Latin Code, with some references to Polish cases. The Author presents canon 1398 (with its 1988 authentic interpretation) in the light of can. 1329, and then draws attention to its incompatibility that needs to be corrected. He criticises the term “abortus”, that is to be discarded in a modified (future) canon 1398. The same criticism can be applied to the notion of a necessary accomplice in canon 1329 § 2, that should also be removed from the Latin penal law. A future canon 1398 needs to be harmonised with the modified canon 1329.
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It is the greatest responsibility of parents to bring up their children. Natural law and laws established by the Church are a source of this obligation. Since parents give life to their child, they are responsible for his physical, social, cultural, religious and moral upbringing. The Catholic Church obliges the faithful to pass on faith to their children. The Church does so already at the time of the marriage ceremony when the bride and the groom are asked whether they will accept children lovingly from God and bring them up according to the law of Christ and his Church. To fulfil this obligation, i.e. of religious education, parents are granted with parental authority. Children should give them obedience. Yet, parents’ wishes not always agree with children’s will. Pursuant to can. 865 § 1 and can. 852 § 1 of the Code of Canon Law of 1983 a child who has completed seven years of age and has not been baptized manifests himself the intention to be baptized. However, anyone who has completed 14 years of age may oppose the wishes of the parents under can. 111 § 2 and can. 112 § 2 and choose to be baptized in the Latin Church or in any other ritual Church (of course, this applies to the Eastern Catholic Churches) to which he wants to belong, or to return to the Latin Church if parents chose another ritual Church.
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The academic community of the Ponti cal University of John Paul II in Krakow is consti- tuted by: the authorities, the academic teachers, the lecturers, the administration o ce workers, and the students, of course. By the common and combined e ort, they all must strive for continuation and development of the prominent past of the university. By doing this, the university will build up its future for the sake of the Church, Poland, and Europe.
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This article presents the problematic concerning the relationship between the local Supe- rior and the religious pastor in a parish entrusted to a religious institute, when these o ces are not held by the same person. The Author presents brie y a historical evaluation of the concept of the religious parish, i.e. the movement from the bene cium to the communitas. According to the Author there are 3 principles organising this commitment: the salvation of souls, the work (opus) of the institute, and the principle of conserving religious identity. Following these principles, the Author expresses his opinion regarding the limitation of the religious pastor as “pastor proprius paroeciae”, and emphasises the fact that the reli- gious pastor is rst of all a religious, without any special rights in the religious community. Lastly, according to the Author, it would be better for religious life to use the canonical o ce of moderator rather than that of the pastor (cf can. 517, 1983 CIC 1983).
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Karol Wojtyła as archbishop of Kraków defended freedom of Catholic scienti c re- search demanding from civil communist authorities in Poland autonomy for Catholic and church universities and high schools. It was his initiative to establish the Commission for Catholic Science and the Academic Council at Episcopal Conference in Poland. e main aim of the bodies was to protect independence of Catholic scienti c research. Wojtyła as John Paul II, as the Shepard of the Universal Church, took care of the freedom of science in general.
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The main goal of this article is to nd a constructive legal solution after incardinatio abnor- mis arose as a result of a legal dismissal of the member of the clerical religious Institute. By virtue of a legal dismissal decree, the punished religious-cleric looses a proper canonical status of being consecrated. The author discusses the meaning of the legal dismissal in the Code of Canon Law of 1983. Emphasis is placed on the consequences and circumstances of this act; especially in order to address the problem of incardination of a religious-cleric who was punished with a dismissal. Dimissio modo iure praescripto automatically excar- dinates from the religious Institute, however without any guarantee or a subjective right or faculty given to the punished cleric in order to be eligible to be incardinated to another ecclesial community according to the can. 265 CIC/83.
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