"Common good of marriage and the family" : canonical reflection

The initial thesis of the study is John Paul II’s proclamation in the Letter to Family (1994), which states that an individual can exist “for himself” through the sincere gift of self— and, at the same time, fulfill himself as “common good”: “the common good of the whole of the society” and “the common good of marriage and the family” (nn. 10, 11). These latter words give an impulse to undertake an attempt of transforming the profound theological thought of the papal document into conclusions on the canon law plane. The most fundamental ones seem to be: (1) a considerable meaning for the Church matrimonial discipline has its foundation on a realistic vision of a human being; (2) a basis of the contemporary theological and legal doctrine de matrimonio et familia is the structural (ethical) principle of love; (3) the acceptance of the appropriate premises of the juridical anthropology of marriage gives life to all attempts of setting the personalistic dimension of marriage against its legal value; (4) the indissoluble character of marriage is the basis of the common good of the family

Marriage covenant in Catholic doctrine : the Pastoral Constitution on the Church "Gaudium et Spes" - the Apostolic Exhortation "Familiaris Consortio" - the Code of Canon Law - the Code of Canons of the Eastern Churches

Autor już w samym tytule określa ramy ekspozycji ważnej kwestii teologicznej i prawnej: obecności we współczesnej katolickiej doktrynie de matrimonio pojęcia „przymierze małżeńskie”. Analiza najważniejszych „miejsc” źródłowych (w dokumentach Vaticanum II i w magisterium posoborowym) potwierdza wstępną hipotezę, że punktem wyjścia do zgłębiania wymienionej doktryny winna być prawda, że Trójjedyny Bóg‑twórca instytucji małżeństwa jest prawdziwym kreatorem każdego, konkretnego związku małżeńskiego. W płaszczyźnie prawnokanonicznej ta prawda uzyskała dojrzały kształt w Kodeksie Kanonów Kościołów Wschodnich (1990). Znakomicie tu uwypuklony religijny wymiar przymierza miłości małżeńskiej pozwolił prawodawcy Kościoła katolickiego osiągnąć dwa istotne cele profetyczno‑dydaktyczne: po pierwsze, ukazać zakorzenioną w Boskiej Caritas relację Chrystus — Kościół jako ikonę realizowanej w chrześcijańskim małżeństwie komunii‑przymierza miłości małżeńskiej (communio caritatis); po wtóre, odsłonić trynitarne podstawy sakramentu małżeństwa. W niniejszej optyce sakramentalny związek mężczyzny i kobiety objawia się jako znak i narzędzie uczestnictwa w Życiu Osób Trójcy Przenajświętszej, czyli związek, który w Miłości znajduje swój najgłębszy fundament

Edukacja w Polsce w świetle przeglądu OECD

In 1994-1995 an education review was made by OECD at the request of the Government of the Polish Republic. As in other countries, the review procedure consists of successive stages and is done in accordance with OECD principles. The starting point is the writing up by local specialists of a first-hand report characterizing the status, operating and administration conditions of the education system at all levels. The first-hand report was written up in the Centre for Science Policy and Higher Education at University of Warsaw with the participation of specialists invited from other institutions. On the basis of the first-hand report and information gathered in the course of visits by and talks with representatives of the administrative staff of the education system, the OECD experts compiled their report entitled Report on Educational Policy in Poland. Report and Questions of School Inspectors, containing an analysis of the main problems of Polish education, comments and suggestions on directions of changes. Both reports became the basis of the so-called examination, i.e., discussion between OECD experts and representatives of the Ministry of National Education and harmonizing the accepted directions of reforms in education and the higher education system. The article contains a discussion of the main suggestions of the OECD experts and the tenor of the discussion at the “examination”. OECD experts asked about the following basic questions: quality and effectiveness of education, the profession of teacher and the training of teachers, higher education, funding and administration, human resources development.W latach 1994-1995 odbył się przegląd edukacji, przeprowadzony przez OECD na wniosek rządu Rzeczypospolitej Polskiej. Procedura przeglądu, podobnie jak w innych krajach, przebiega wieloetapowo, zgodnie z zasadami opracowanymi przez OECD. Punktem wyjścia jest opracowanie przez specjalistów krajowych raportu źródłowego, charakteryzującego stan oraz warunki funkcjonowania i zarządzania systemem edukacji na wszystkich szczeblach. Raport źródłowy został opracowany w Centrum Badań Polityki Naukowej i Szkolnictwa Wyższego Uniwersytetu Warszawskiego z udziałem zaproszonych specjalistów z innych instytucji. Na podstawie raportu źródłowego oraz rozmów z przedstawicielami kadry kierowniczej szkolnictwa (MEN, kuratorzy, dyrektorzy szkół oraz rektorzy uczelni) eksperci OECD opracowali swój raport, zatytułowany Raport na temat polityki edukacyjnej w Polsce. Raport i pytania wizytatorów , zawierający analizę podstawowych problemów polskiej edukacji, a także uwagi i propozycje kierunków zmian. Oba raporty stały się podstawą tzw. egzaminu, tj. dyskusji między ekspertami OECD i przedstawicielami Ministerstwa Edukacji Narodowej, oraz uzgodnienia przyjętych kierunków reform w oświacie i szkolnictwie wyższym. Artykuł zawiera omówienie podstawowych propozycji ekspertów OECD i przebieg dyskusji na „egzaminie” . Eksperci OECD wytypowali jako podstawowe następujące zagadnienia: jakość i skuteczność edukacji, zawód nauczyciela i kształcenie nauczycieli, szkolnictwo wyższe, finansowanie i zarządzanie oraz rozwój zasobów ludzkich

Gaudium et Spes : an enormous step towards overcoming the dualism between natural marriage and the sacrament of matrimony

In this study the author undertakes an attempt of an integral interpretation of the Vaticanum II magisterium on the sacrament of matrimony. At the beginning he formulates a hypothesis which implies that next to the assumptions of an adequate anthropology and methodological remarks, which were made, lies an idea that “gives order” to the appropriate discourse in the area of matrimonium christifidelium. It is about the significant thesis which suggests that the “unity,” paradigm of the contemporary ecclesiology, constitutes an inseparable hermeneutical key to the understanding of Christian matrimony. The concentration in the old code (CIC 1917) of regulations concerning sacramentum matrimonii, on the constitutive moment of entering into marriage (matrimonium in fieri), carried many implications of a theological and legal nature. The matter of this sacrament was defined as (mutual) giving of the right to the body to the other person, whereas the form as the acceptance of this right. In turn, the legalistic depiction of the sacramentality of matrimony and binding it with the condition of a rightfully received baptism, regardless of the presence or absence of faith, in practice by no means meant that baptism is to constitute a foundation of building a sacramental reality of matrimony. Such automatism— a result of a substantial and juridical approach—by misrepresenting, in a significant way, the personal core of the event of the sacrament, brought this sacrament closer to magic. This is where the significance of Council Fathers’ work, aimed at overcoming the dualism between natural marriage and the sacrament of matrimony, stems from. The person who significantly contributed to the presentations of Christian matrimony, as closely connected with the secret of Christ, was a prominent theologian of law Eugenio Corecco. One of the rhetorical questions— that constitutes the structure of the fundamental part of the study—is as follows: Is it not desirable (or even essential) to interpret the most crucial code regulations of matrimonial law according to a proper “anthropological key,” that is, through the prism of the Mystery of Incarnation— in relation to an internal dynamics of followers’ (nupturients’) affiliation to communio Ecclesiae

Sensus fidei fidelium : legal and ecumenical reflection

Two documents of the International Theological Commission from 2011 and 2014 constitute a source of inspiration for undertaking important research in the areas of ecclesiology, ecumenical theology and canon law. What is located in the latter area is — as it is attempted to meticulously present in this study — a contemporarily relevant issue whether sensus fidei fidelium is the meaning of the Church law. Indeed, with the awareness that the legal structure of the Church cannot take into account the universal service of redemption, according to the unquestionable paradigm: the Church law is the law of freedom. We can hope that the results of research “programmed” in such a way, open to the “exchange of gifts” in the ecumenical dialogue, will positively influence the intensification of the pastoral efforts of the entire People of God, guided by the Holy Spirit along the ways of faith revival — in an indefatigable evangelization and construction of Church communio. Indeed, time will tell whether the ten-year-long research conducted by the council of theologians on the issue of sensus fidei fidelium in the life of the Church — having many points in common with the vital issue of Church synodality — fulfilled their task sufficiently enough

The right to found a family and the right to parenthood. Remarks on articles 2 and 3 of the Charter of the Rights of the Family

Family is a basic social unit, a subject of rights and duties. This enunciation, included in no. 46 of the post‑synodal Apostolic Exhortation Familiaris consortio — never ageing and still the most important post‑conciliar document of the papal de matrimonio ac familia Magisterium — precedes a well‑known announcement: The Holy See will undertake the work of deepening the issues in question and will prepare the Charter of the Rights of the Family (CRF). Analyses of this study, assuming a very broad doctrinal range, refer not only to the “title” of articles 2 and 3 of the CRF, but also to points B, C, D of the document’s preamble, which harmonize with their normative overtone. Therefore, the structure of the study is as follows: 1. The origins of the family: “the free and full [matrimonial] consent”; 2. Exclusiveness of the “the mission of transmitting life”: the responsible parenthood; 3. Sovereignty of the family: protection/promotion of its “inherent rights which are inalienable.

The right of the child to be raised in a family around the current issues

The article is initiated by a contemplation on the contemporary humanization mission of the family. “The family is the basic unit of society. It is the cradle of life and love, the place in which the individual ‘is born’ and ‘grows’” (Christifideles laici exhortation, no. 40). However, not all forms of family life serve the human humanization and participate in the development of the society. A family, in order to create the integral human well-being — and that is, in fact, what the humanization is about — should act in a manner respecting this set of goods and values which characterize it as a “community of life and love.” Among the missions of the family the most vital one is the mission of upbringing (according to a paradigm: “the family, first educator”). It is an area in which it is explicitly visible why the proclamation of the “family sovereignty,” in the church documents — especially in the Charter of the Rights of the Family (1983) — is invariably accompanied by the affirmation of the subsidiarity principle. The standards of the Convention on the Rights of the Child (1989), touched upon in the last chapter, constitute a crucial reference point for the domestic legislator: the right to be raised in a family and to maintain contact with both parents. However, it is important to remember that a characteristic feature of the international law standards (binding for countries that ratified them) — similarly as legal acts of lesser legal force, like: recommendations or resolutions, is their conciseness, condensation, but also a peculiar terseness “justified” by the means of a reference to the minimum of common idea concerning a contemporary family relationship, equality of women and men, family autonomy, rights of individual, especially weaker party, that is, a child. This impartial, permanent situation is connected with such advantages as, for example leaving a subject matter freedom margin for a given country legislator: maintaining or passing detailed normative solutions coherent with the state law. However, today it is also not difficult to notice disadvantages: especially the underspecification — in the name of the outlook pluralism principles — the axiological plane of the accepted standards (and precisely, avoiding what we called the logos and ethos of the institutions of matrimony and family). In practice it can signify forcing a legal thought alien in a given culture, or even bear all stamps of a bad lobbing. It is demonstrated — in the last part of the article — by the means of examples, which depict real problems with the implementation of the relevant conventional regulations in the national (Polish) law

The law of the Church - the law of freedom

What is the point in posing a question about religious freedom in the bosom of the very Church? (Péter Erdö) — this rhetorical question, which constitutes the structure of this study, directs the thought toward one of the most important documents of Vatican II. In the famous declaration Dignitatis Humanae the Council Fathers clearly implied that the key principle libertas religiosa is, in its essence, an affirmation of God’s gift of human freedom and dignity. “Church law is, first and foremost, lex libertatis” — Benedict XVI proclaims nowadays, giving this speech a par excellence personalistic context. The Church’s legal order cannot be, by the means of any measure, brought down to a set of isolated, autonomous regulations, which promulgated: officially valid and effective, should be perceived — invariably — as binding. Such reasoning, contaminated with a legal positivism, would introduce, in an obvious way, a disparity between law and life, and as a consequence it would radically deny the possibility of an anthropological foundation of the law. Whereas ius is the internal structural dimension of Church’s communion, the religious freedom and the integral live message depositum fidei, closely related with it, constitute fundamental principles of the Church’s legal order. What proves clear here is the fact that both categories, Ecclesia iuris and libertas religiosa, remain in a synergic relationship. The remarks offered in this study, although embedded in ecclesiological doctrine of the Catholic Church, have their ecumenical dimension. Indeed it is true that every genuinely Christian activity is at the same time ecumenical: aims at unity given and pre-defined by Christ. Completely authorized, after the Second Vatican Council, affirming of the ecclesiastic character of Churches and Christian communities means that the law of this communities constitutes legitimum ius ecclesiale, and what follows from it — every baptized individual is a rightful subject of Christian activity, which he should develop in his own religious homeland, as a part of own autonomous legal order, which remains the unchangeable Church’s order of freedom

Serviceorientierung im betrieblichen Berichtswesen

Die Herausforderung, Entscheidungsträger mit «den richtigen Informationen zum richtigen Zeitpunkt in der richtigen Form» zu versorgen, legt nahe, die effiziente und effektive Verarbeitung der Berichtsinformationen aus den Perspektiven der Prozess- und Serviceorientierung zu betrachten. Damit sich Berichtsinformationen mit Hilfe von Berichtsservices zu einem Serviceorientierten Berichtsprozess zusammenfügen lassen, müssen die entsprechenden Dienste konzeptionell gestaltet und der resultierende Berichtsprozess in ein Architekturmodell eingebettet werden. Der Autor zeigt in dieser Arbeit, wie sich die innovativen Konzepte einer SOA und XBRL zu einem Architekturkonzept und Vorgehensmodell für die konzeptionelle Gestaltung Serviceorientierter Berichtsprozesse integrieren lassen