On data collection time by an electronic nose

We use electronic nose data of odor measurements to build machine learning classification models. The presented analysis focused on determining the optimal time of measurement, leading to the best model performance. We observe that the most valuable information for classification is available in data collected at the beginning of adsorption and the beginning of the desorption phase of measurement. We demonstrated that the usage of complex features extracted from the sensors’ response gives better classification performance than use as features only raw values of sensors’ response, normalized by baseline. We use a group shuffling cross-validation approach for determining the reported models’ average accuracy and standard deviation

Unmarried Ministers And Married Ministers – Two Contexts of the Ministry in the Catholic Church

Artykuł przedstawia aktualny stan prawny dotyczący możliwości udzielania w Kościele katolickim święceń diakonatu i prezbiteratu mężczyznom żonatym i celibatariuszom. W Kościele łacińskim zasadą pozostaje, że święcenia prezbiteratu kandydaci przyjmują w stanie bezżennym, natomiast diakonat jako stopień stały mogą przyjąć także mężczyźni żonaci. Wyjątkiem od wymogu celibatu w przypadku prezbiterów łacińskich jest status byłych żonatych duchownych anglikańskich, którzy po złożeniu katolickiego wyznania wiary przyjmują święcenia prezbiteratu w Kościele katolickim. Natomiast w katolickich Kościołach wschodnich decyzja odnośnie do żonatych kandydatów do święceń, na podstawie przepisów Kodeksu Kanonów Kościołów Wschodnich, należy do kompetencji władzy ustawodawczej Kościoła sui iuris lub do Stolicy Apostolskiej, w zależności od stopnia samodzielności Kościoła. W roku 2014 Kongregacja Kościołów Wschodnich opublikowała decyzję papieża Franciszka, na podstawie której dopuszczono możliwość udzielania święceń mężczyznom żonatym oraz pełnienia posługi przez żonatych prezbiterów na terytoriach, które nie są uważne za terytoria „tradycyjnie wschodnie”. Autor dołącza także analizę przepisów partykularnych Ukraińskiego Kościoła Greckokatolickiego oraz Konferencji Episkopatu Polski.The article presents the current legal status concerning the possibility of the presbyteral and diaconal ordination in the Catholic Church of the married and unmarried men. The principle is that in the Latin Church the unmarried candidates receive the presbyteral ordination, but married men can also receive the permanent diaconate. The exception to the rule of celibacy in the case of Latin presbyters is the status of the married former Anglican clergy, who after having made the Catholic profession of faith, receive the presbyteral ordination in the Catholic Church. But in the Eastern Catholic Churches the decision concerning the unmarried candidates to sacred orders, pursuant to the provisions of the Code of Canons of the Eastern Churches, is the competence of the particular law of each Church sui iuris or special norms established by the Apostolic See depending on the degree of autonomy of the Church. In 2014 the Congregation for the Eastern Churches published the decision of Pope Francis, under which the married men can be ordained and the ministry of married priests is possible in territories non considered “Eastern regions”. The author also attaches an analysis of the particular provisions of the Ukrainian Greek Catholic Church and the Polish Bishops’ Conference

Codifications of John Paul II

Artykuł przedstawia Osobę św. Jana Pawła II jako ustawodawcę, jedynego papieża w historii Kościoła, który promulgował całość prawodawstwa powszechnego Kościoła katolickiego: Kodeks prawa kanonicznego dla Kościoła łacińskiego w 1983 roku i Kodeks kanonów Kościołów wschodnich w 1990 roku. W ustawach przez niego promulgowanych wyraźnie zaznaczają się akcenty: antropologiczno-personalistyczny i eklezjologiczny. Papież nie tylko promulgował kodeksy, a także wniósł osobisty wkład w treść prawa Kościoła, bo chociaż nie był kanonistą, to wraz z grupami specjalistów przed aktem promulgacji starannie przestudiował projekty. Ważnym rysem kodeksów Jana Pawła II jest ich łączność z decyzjami Soboru Watykańskiego II, stąd też można je nazwać ostatnimi dokumentami soborowymi.The article presents the person of Saint John Paul II as a supreme legislator and sole Pontiff in the history of the Church that had promulgated an entire universal legislation of the Catholic Church, that is: the Code of Canon Law for the Latin Church in 1983 and the Code of Canons of the Eastern Churches in 1990. The laws promulgated by the Pontiff posses two distinct motifs: an anthropologically-personalistic one and an ecclesiological one. The Pope had not only promulgated the texts of the Codes, but what is more, he provided a personal contribution into the content of the law. Albeit, not a canonist himself, he nevertheless in cooperation with various groups of experts, had carefully analyzed the projects prior to their promulgation. What is an important aspect of the codes of John Paul II is their concordance and continuity with the decrees of the Second Vatican Council, therefore it is possible and appropriate to call them the final

Emigration Chaplaincy in Canon Law an Outline of the Issue after the Publication of Erga Migrantes Caritas Christi Instruction

The article discusses the idea and structure of emigration pastoral care within the legal order existing after the Holy See published Erga Migrantes Caritas Christi instruction in 2004. The author considers the legal-pastoral directives of the Instruction against Code of Canon Law and the latest doctrine judgments. The first part presents the state of old pre-council and pre-code legislation, and the second part deals with the norms contained in CCL of 1983 against the Magisterium of the Church after the Second Vatican Council. The third (main) part systematically discusses directives whose legal character derives from the published Instruction, particularly those referring to chaplains of emigrants and procedures of their appointment, pastoral structures (personal parish, mission cum cura animarum, ministry in a territorial parish and ethnic ministry in a territorial parish), and the national coordinator for chaplains. Finally, the responsibility of particular bishops and Bishops' Conference (including the special bodies for migrants), and the role of the Pontifical Council for the Pastoral Care of Migrants and Itinerant People

The Question of Teaching the Law of the Catholic Eastern Churches at the Theological Seminary of the Latin Rite

The paper was delivered at an assembly of the lectures of canon law in Łowicz in 1996. The author deals with the problem of teaching the law of Catholic Eastern Churches in the theological seminaries of the Latin Church. After the Code of the Canons of the Eastern Churches had been promulgated in 1990, a necessity emerged to include the new law for Catholics of the Eastern rite into the instruction of the candidates for the Latin clergy. Some canons of CCEOr may also be used for the Latin clergy (37; 41; 207; 322, § 1; 432; 696, §§ 1 and 2; 830, § 1916, § 5; and 1465), some supplement the legal gaps, and others refer to the interrite relations

Selected Issues Connected with Catholic Marital Law in the Light of Emigration in Multicultural Europe

The phenomenon of migration, which has had its strong presence in Polish society since 2005, has become a pastoral issue. Polish Catholics meet individuals of different nationality, culture or religion, entering various relationships with them, including getting married and establishing a family. Regardless of these differences, every person is a subject of natural law, which the Magisterium of the Catholic Church interprets in an authentic way. Hence, every person concluding his or her marriage, regardless of professed faith, should accept the fundamental goals and attributes of marriage that derive from natural law. For positive law as well as marital law, the principle „salus animarum suprema lex simper esse debet” is crucial, therefore marital law of the Catholic Church permits the possibility of obtaining a dispensation from such obstacles as different religions or different canon forms of concluding marriage. Relevant marital law must be observed also by the non-Catholic party to marriage provided that such law does not contradict God’s Law. Additionally, the validity of baptism must be carefully examined. The latest documents of the Church indicate a marked discrepancy between the Catholic and Muslim conception of marriage

Membership to the Church sui generis according to the Current Church Law

From the point of view of the validity of the purely church law it is of crucial importance to define its personal range. One of the basic criterium is membership to the Catholic Church acquired by receiving baptism in the Church of by the formal act of joining a Christian non-Catholic to the full fellowship with the Catholic Church. Such acts of religious character produce also juridic effects in the form of, among other things, being included into a concrete rite and the church sui juris. The principles of that membership are included in the Code of the Canon Law of 1983 and in the Code of the Canons of the Eastern Churches of 1990. The norms in both codification define the principles in which to acquired membership in relation to various categories of persons, e.g. children to age 14. people above 14; children born to Catholic parents and mixed marriages, and also children of non-baptized persons. The principles which are currently binding continue the legislation of the popes in previous centuries