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The aim of the article is to show structure and agents of the Diocesan Catechetical Office. In the first part of the article we presented the Diocesan Catechetical Office as a crucial element of organizing catechetical service in the diocese.In the second part the structure of the Diocesan Catechetical Office was shown, whereas the thirdpart was dedicated to the agents of the Diocesan Catechetical Office.
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Pope Francis issued two Apostolic Letters motu proprio on Tuesday, in which he introduced reformsto the legal structures of the Church, which deal with questions of marital nullity. One of the Lettersmotu proprio, known by its Latin title, Mitis Iudex Dominus Iesus – or “The Lord Jesus, ClementJudge” – reforms the Code of Canon Law (CIC) governing the Lat-in Church, while the other, Mitiset misericors Iesus or “Clement and merciful Jesus” – reforms the Code of Canon Law for OrientalChurches (CCEO). The Holy Father in the preface explains that the reforms are guided by eight specificcriteria. Indeed, the prefatory remarks make clear from the very start that the single most importantprinciple guiding the Holy Father’s action and the work of reform undertaken, is that of salus animarum– the salvation of souls – which is the suprema Ecclesiae lex – the supreme law of the Church.
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The author of the presented article carried out a thorough interpretation of cann. 55 and 56 CIC.His analyses show that the conditions specified in can. 55 CIC are required in order to make a decreefair but are not necessary to make it valid. The author claims that despite the nature of these requirements one should not treat them disrespectfully in their administrative practice. This is because the written form of a decree guarantees its justice and gives its addressees the right to defense. First and foremost, however, a written record is necessary for evidential purposes. The author believes that a form equivalent to a notification described in can. 56 CIC complementsother forms codified in cann. 54 and 55 CIC. It is his opinion that introducing this kind of solutions based on mechanisms of fiction is justifiable since issuing decrees often generates tensions betweenthe parties involved. He understands that the functioning of such solutions ensures the effectiveness ofthese administrative acts even in specific situations.
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The article discusses the issues concerning the norm included in can. 286 of The Code of Canon Law. The author presented the rationale of this norm in its historical development, made a linguisticlogical and purposeful interpretation of it, and showed different forms of prohibited and allowedactivity of the clerics in the field of trade and business.
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After it has been validly received, sacred ordination never becomes invalid. A cleric, however, loses the clerical state by a judicial decision or administrative decree which declares the invalidity ofsacred ordination, by the legitimate infliction of the penalty of dismissal, by a rescript of the Apostolic See which is granted by the Apostolic See to deacons only for serious reasons and to presbyters only for the most serious reasons.
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After the promulgation of the new Code of Canon Law by the pope John Paul II in 1983 a new legislative movement started in Poland which was to change current synodal law and to update it to new norms of universal law. In the synodal documents apart from the statutes themselves there are other normative acts, usually in additions, which had been issued by the diocesan bishop earlier or during thediocesan synod. The statutes of central diocesan archives are included there and they basically apply tothe diocesan historical archives. On the example of selected synodal documents this article presents the statutes of diocesan archives, in particular normative acts concerning historical archives.
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The church law of the Catholic Church applies the principle of the concentration of power, which affects responsibility relations within the whole ecclesial organism. In the case of the Pope’s power, the law emphasizes that it is not limited by any church board nor any court instance. However, it must be emphasized that the Pope is subject to immense factual, spiritual and historical responsibility. The Second Vatican Council furthermore connected the performance of the papal primacy with the exercise of power by individual bishops and the college of bishops as a whole. General duties addressed to all the faithful are reflected even more strongly in the legal provisions on the duties of clerical authorities, such as parish priests. The responsibility under church law can sometimes be seen in concurrence with responsibility regulated by secular law.
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The article deals with both the positive and the negative impacts of the reform of procedural law of the Catholic Church, introduced in 2015, on the functioning of church tribunals operating in the territory of the Czech Republic. On the basis of annual reports on the activities of tribunals, the consequences of this reform are mapped in terms of both the number of cases dealt with by the Bohemian and Moravian tribunals and the staffing of these tribunals. The author shows that the increase in the number of cases is almost 100%. However, causes related to the invalidity of marriages and the staffing of tribunals experienced few changes. In the Czech Republic, the possibility of a briefer process before the bishop was only used four times in two dioceses.
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The paper presents the process of the crystallization of the doctrine of the godparents and discusses the complex evolutionary process of ecclesiastical law concerning this institution, from the ancient times to the medieval law of decretals. Since ancient times the Church has objected to admitting anyone to Christian initiation and the first of the sacraments of faith, had they not have a guarantor, who would testify to the sincerity of the candidate's intentions and their conduct in accordance with Christian morality. The institution of godparents became the legal tool serving this purpose. In the archaic community this function was probably acted by the whole local community. In the third century, as the catechumenate has crystallized, there appeared the institution of an individual godparent, a sponsor, who – when it came to the baptism of small children, usually orphans, who responded in their stead to the Church representatives as well as witnessed the fact of baptism. Initially, this institution was not legally formalized. The first regulations appeared in the third century and then were evolving with the development of the ecclesiastical community. It resulted in the emergence of the impediment of spiritual relationship due to being a godparent. In the early Middle Ages, in the Franconian state, a new type of a godparent, patrina, was formed as an institution with a strictly legal dimension. This was the result of the disappearance of the old catechumenate rites and the spread of the habit of baptism to newborns. In the Middle Ages, in the scholastic age, more and more detailed provisions were made for the godparents and their tasks; the conditions they had to fulfill in order to be able to take on the role of godparents; their number. Also the impediment of spiritual relationship evolved further. The development of the decretals regulations concerning godparents was accompanied by the theological reflexion that led to a progress in the legal sciences. Among others, special attention was paid to the obligation of the godparents to secure the education of the baptized child in faith. The paper analyzes also the complex process of transferring the institution of godparents as well as regulations concerning it to the Polish ecclesiastical province by the legate synods of the twelfth and thirteenth centuries. It also follows the further evolution of this issue in the particular law, occurring due to the medieval provincial synods.
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The paper aims at presenting the Defender of the Bond's role in the canonical marriage process in its ordinary form. It presents the Defender in historical perspective, taking into account various cultural and political circumstances developing over centuries, which have been influencing everyday decisions of the members of the Church. The paper underlines the concern of the Church for the marriage as well as the justification, or even necessity, of establishing the office of Defender of the Bond in canonical marriage process. Moreover, it outlines the development of the tasks and powers of the Defender in the law of the Church to this day.
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Apostolic Letter motu proprio Mitis Iudex Dominus Iesus by Holy Father Francis which reforms the canons of the Canon Law concerning nullity of marriage process was issued on 8 September 2015. Its aim is to provide proper justice in the Church and it meets the need of simplifying the marriage nullity process, while giving protection of the unity of faith and of marriage discipline. This article is an attempt to present basic presumptions and novelties of the process reform which was introduced by Francis.
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