Sadašnje zakonodavstvo Reda manje braće i nova evangelizacija

Autor tematizira o zakonodavstvu Reda manje braće, a tekst je u biti održani predavanje članovima Franjevačke provincije Presvetog Otkupitelja u svibnju 1992. godine

POPE BENEDICT XVI SUPPORTS THE NEED OF EMPLOYMENT OF THE PRINCIPLE OF SUBSIDIARITY

U ovom članku autor je pokušao protumačiti značenje principa s u p s i d i j a r n o s t i i ra z l o g e z aš to g a p a p e n a g l aš ava j u, n j e g ov u primjenu u društvenom i gospodarskom životu. Budući da ljudi moraju biti svjesni kako je “Bog ljubav ” koja se daje slobodno, prema primjeni principa supsidijarnosti, Crkva i Dr žava trebaju ostaviti slobodu kako pojedincima tako i skupinama ili pravnim osobama da karitativno djeluju, tj. da pomažu čovjeka u njegovim tjelesnim i duhovnim potrebama. Autor je nakon uvoda članak raspodijelio na: izbjegavanje pretjeranog centralizma i pretjerane birokracije u državi i Crkvi; čovjeka je Bog stvorio radi njega, ne radi kolektiva; pravični socijalni poredak; crkveni je zakonodavac nastojao primijeniti princip supsidijarnosti u crkvenim zakonima.In this article the author deals with the principle of subsidiarity that should be employed in the field of society, economy and law. The popes, starting from Pius XI in 1931 till today, demand the employment of the principle of subsidiarity with the aim of avoiding the excessive centralism and bureaucracy whether in the Church as a specific community (LG, no 8), or in the state. The idea of the principle of subsidiarity is that the Spirit of Christ and individual creativity exists in both some particular persons and charitable institutions, especially in charitable activities, and also that the higher authorities (the Church and the state). Leave freedom to the lower-level institutions as long as they act in accordance with the Catholic social principles, as the present pope Benedict XVI warns us in the encyclical of 25th December, 2005, beginning with the words “Deus caritas est”, no 26 and 28 b

Pastoralni ciljevi i tematika novog Kodeksa

Autor raspravlja o razlozima donošenja novog crkvenog zakonika od kojeg se očekuje da bude uspješno sredstvo za napredak Crkve prema duhu II. vatikanskog sabora i da se pokaže sve više prikladnim za izvršenje crkvene spasiteljske zadaće u svijetu

I vicari parrocchiali (cann. 545-552) (relazione: vicario parrochiale-parroco)

Novi Kodeks kanonskog prava govori o župnom vikaru i o župnom upravitelju u can. 545-552, za razliku od predhodnog Kodeksa on ne razlikuje različite kategorije vikara. U članku se tumači sam pojam župnog vikara, njegovo imenovanje, dužnosti, prava, obitavalište, odnos prema župniku, god. odmor, plaća i premještaj.II nuovo Codice di diritto canonico nei cann. 545-552 parla del vicario parrocchiale e del amministratore parrocchiale nei cann. 545—552. Non distingue più come il Codice del 1917 varie categorie di vicari parrocchiali: vicari attuali, economi, cooperatori, ausiliari e sostituti. Perciò, sotto il titolo: I vicari parrocchiali abbiamo elaborato: un requisito essenziale per vicario parrocchiale che sia insignito dell\u27ordine del presbiterato, suo concetto, la nomina, gli obblighi e diritti, la residenza, vita comune e ferie annuali, la destinazione delle offerte e la rimozione. Tutto il lavoro era indirizzato di elaborare la relazione dei vicari parrocchiali con il parroco

Temporal Church Goods. Fundamental Canons in Canon Low Code from 1983.

Vjernici (Christifideles), kako svjedoči Biblija i najstariji spisi, već su u počecima Crkve sakupljali milostinju i njome upravljali za uzdržavanje službenika koji su naviještali evanđelje te za pomaganje siromašnijim Crkvama i kršćanima. Svjedoči o tome Sveto pismo, povijest Crkve te njezino zakonodavstvo. Crkva je uvijek posjedovala svijest da ona ima prirođeno pravo neovisno o svjetovnim vlastima, stjecati,. posjedovati i otuđivati vremenita dobra te upravljati njima prema posebnim zakonima kako bi postigla svrhe koje su joj vlastite: uređenje bogoštovlja, briga za uzdržavanje klera i drugih službenika, vršenje djela apostolata i dobrotvornosti posebno prema siromasima (kan. 222, § 1-2; 1254, § 1-2). Zakonik iz 1983. godine posvetio je posebnu V. knjigu vremenitim crkvenim dobrima. Izvori za kanone o crkvenim vremenitim dobrima su CIC 1917. i dokumenti II. vatikanskoga sabora; u ovome radu autor je naveo sve rlevantne izvore. Na početku V. knjige crkveni je zakonodavac donio kan. 1254-1258 bez posebnog naslova. U ovome radu autor je za tih pet kanona odredio naslov: Crkvena vremenita dobra. (Temeljni kanoni 1254-1258). Autor je obradio: prirođeno pravo Katoličke crkve na vremenita dobra kako bi postigla vlastite svrhe (kan. 1254, § 1-2); subjekte sposobne stjecati, posjedovati i otuđivati vremenita dobra i upravljati njima (kan. 1255), vlasništvo vremenitih dobara (kan. 1256), pojam crkvenog dobra (kan. 1257, § 1-2) i značenje riječi Crkva u V. knjizi Zakonika iz 1983. Autor je upozorio čitatelje daje u ovome radu riječ o vremenitim dobrima crkvenih pravnih osoba, nipošto o vremenitim dobrima vjernika pojedinaca (fizičkih osoba) koji, prema pravnim propisima, upravljaju dobrima pravnih osoba. Krajnje je vrijeme da zakoniti zastupnici i redoviti upravitelji crkvenih pravnih osoba u dogovoru sa svojim ordinarijima i poglavarima(cama) upišu što prije pravne osobe u Ministarstvo pravosuđa, uprave i lokalne samouprave Republike Hrvatske.In this work the author has treated, on the bases of sources and literature, canons 1254-1258 of the Latin Church Canon Law Code; in the Code from 1983 they are not nomotechnically placed under special title .The author considers that they are fundamental canons for the V book of the Code from 1983, "Temporal Church Goods". The Church is both a discernible organism and a distinct society (LG 8), it needs temporal goods too, and consequently it "can by the law of its nature, independently of secular authorities, gain, own and alienate temporal goods and control them in order to achieve the purposes of its own." The author has explained, on the basis of the Bible and other sources (CIC 1917, documents of the Second Vatican Council) and various records, the immanent right of the Church to collect alms and to defend its rights to temporal goods, so that it could carry out in this world the role that the Lord, Jesus Christ himself, assigned to it. The Church needs temporal goods for the purposes of taking care of religious observance, caring for proper support of the clergy and other officials, carrying out the work of apostolate and charity, particularh/ for the poor. We are talking about the temporal church goods that belong to the Universal Church, to the Apostolic See and to other public corporations in the Church; we are talking about the temporal goods of moral persons: the Catholic Church and the Apostolic See (can. 113, § 1) as well as about the temporal goods of public corporations in the Church. The Church is a moral person through its divine foundation; other church corporations are such either by the law itself or by the act of foundation by the relevant church authority (church law). In our civil legislature a corporation is formed: l.by the act of foundation and, 2. by registration with the proper authorities of government. The Church public corporations are the subjects: of the canon law, internatlonal law, i.e. public civil law, they work according to certain legal regulations; private corporations work according to their own statutes. The Treaty betvveen the Apostolic See and the Republic of Croatia recognizes the public Corporation of the Catholic Church and ali its public corporations that possess such legal status according to the regulations of the canon law. According to the Treaty and the Agreement betvveen the Government of the Republic of Croatia and Croatian Bishop Conference and according to the Croatian legislature, Church public corporations have to be registered and entered with the proper authorities of government, in accordance with state regulations, so that they could participate in legal transactions. The church public corporations can gain, own and alienate temporal goods and control them according to the canon law; in cases when the church legislator refers to civil laws, then the civil laws become a part of canon order, they are canonized, they have to be followed with identical effects as the canon law unless they are against the divine law or unless the canon law orders something else

Parish Through History and Today

Ovdje smo pobliže obradili nove propise o osobnoj i područnoj župi koje je donio Zakonik kanonskoga prava iz 1983. u kan. 515. i 518. Kako bi čitatelj lakše shvatio propise o župi koji su započeli važiti od 27. studenoga 1983., ovaj rad, pod naslovom »Župa kroz povijest i danas«, smatrali smo logičnim razdijeliti na dva dijela: prvi dio: Župa u povijesti Božjeg naroda i drugi dio: Župa u Zakoniku kanonskoga prava iz 1983. Zato smo povijesno-pravnom metodom donijeli iter župe kroz povijest kako bismo, iz povijesno-pravne evolucije te veoma važne crkvene ustanove, danas mogli lakše shvatiti tu pravno »određenu zajednicu vjernika« koju na hrvatskom jeziku nazivamo jednostavno župa. Protumačili smo današnji pojam (ili definiciju) župe, prema kojemu je župa »certa communitas christifidelium«, gdje smo posebno naglasili tko i kako pravno može osnivati, ukidati i obnavljati osobnu ili područnu župu. Nakon toga smo se osvrnuli na pravni propis prema kojemu svaka župa, nakon pravnog ustanovljenja, uživa javnu pravnu osobnost u Katoličkoj crkvi i u Republici Hrvatskoj.This work has been divided into two parts: I. parish throughout the history of God\u27s people and 2. parish in the Code of Canon Law from 1983. The first part was treated by historic-legal method while the second one by legal-pastoral method. On the basis of accessible sources and the literature consulted we can say for a fact that from the earliest times of Church parish has been an important church, pastoral and organizational institution; even the first Christian communities were organized on the charismatic and institutional basis. The Christian\u27s religious life was going on first in towns and then out of them (villages and settlements). Paris was run by the bishop, cor-episcop, and later on by the parish priest who was it own shepherd. Today, if one is to be valididly appointed to the post of the parish priest, he has to be given the holy order by the presbytery (can. 521, §1). Parish used to be organized on regional basis; Tridential Council specifically defined the parish as a part of diocese. Such organization of the diocese or the parish was adopted by the Code of Canon Law from 1917 (can, 216, § 1-4). It stipulated that the area of a diocese had to be divided into separate districts - parishes with a certain number of believers and its own church and spiritual father. It also stipulated that several parishes formed a deanery, and that missionary regions were also organized as parishes-quasiparoeciae. The Code from 1917 allowed that separate parishes could be founded in the same area for the believers of different languages and nationalities, or family parishes or personal parishes, but always with a special permission of the Holy See. It is well known that in the last century, especially after the Second Vatican Council, religious, economic, social and political circumstances required that the same Gospel was preached to every being but in a new way and by new methods. That is the reason why the Code from 1917 was rearranged in the spirit of the times and according to the needs of God\u27s people - the Church. The church Code of Canon Law, which came into force on 27th November 1983, placed »God\u27s people« in the II. book, chapter VI »parishes, parish priests and parish vicars«. In this work the canons 515 and 518 are specially treated. From them one can learn that the parish is; namely, here the parish is described as a defined community of believers, permanently established in the particulare Church, for which the pastoral care, under the authority of the diocesan bishop, is in the charge of the parish priest as its own shepherd; as a rule the parts is regional. It is also allowed to establish personal parishes where it is advisable, if it is because of the believers\u27 rite, language or nationality in the area concerned, or because of some other reason. The parish can be founded, dissolved or restored only by the diocesan bishop, after he has taken advice from the presbytery council; a parish, legally founded according to the law, has its legal identity. This right is recognized to it by the Contract on legal questions between the Holy See and the Republic of Croatia (act 2. No 2 and 3). The last part of this work gives a synthesis in 12 points, some differences between the Code from 1983 and the old legislature and customs about such an important church institution - the parish. It is also important to stress here that the Code from 1983 stipulates that donative system has to be reorganized and that the parish employees have to be supported from the parish funds

Spasiteljsko poslanje redovništva u našoj Crkvi i odnosi s biskupima

U radu se raspravlja o mjestu redovništva u Crkvi, poslanju redovnika, posebno župskom poslanju, poslanju redovnica, izuzetosti redovnika i što danas Crkva želi