Philosophy, theology, and fundamental theory of Catholic canon law
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The philosophy, theology, and fundamental theory of Catholic canon law are the fields of
Philosophy of canon law
A triple species of human [positive] law is distinguished: ecclesiastical or canon law, civil law, and the law of nations. Canon law (jus canonicum) and civil law differ among themselves partly by nature of origin, partly by nature of object, and partly by nature of end:
- They differ in origin: for the origin of the civil power is from God the author of nature; while the origin of the ecclesiastical power is from God the contributor of supernatural grace.
- They differ in object: because canon law regulates spiritual and sacred matters, while civil law regulates matters temporal and political.
- They differ in end: for canon law especially aims at the eternal happiness (beatitudo) of people; civil law, however, aims at their temporal happiness (felicitas).[2]
Aristotelian-Thomistic jurisprudence
Although canonical jurisprudential theory generally follows the principles of
St. Thomas Aquinas...And it is largely upon the thesis of St. Thomas Aquinas that the Church jurists went so far as to pronounce that laws were of absolutely no force whatever if they were not for the common good.[6]
While the term "law" (lex) is never explicitly defined in the
Jus Publicum Ecclesiasticum
With the birth of the omni-competent sovereign nation-state in the seventeenth century,
The Church is not merely a corporation (collegium) or part .of civil society. Hence, the maxim is false, "Ecclesia est in statu," or, the Church is placed under the power of the state. The Church is rightly named a Sovereign State. This is proved by Soglia 13 in these words : "Ex defmitione Pufiendorfii, Status est conjunctio plurium hominum, quae imperio per homines administrate, sibi proprio, et aliunde non dependente, continetur. Atqui ex institutione Christi, Ecclesia est conjunctio hominum, quae per homines, hoc est, per Petrum et Apostolos, eorumque successores administratur cum imperio sibi proprio, nee aliunde dependente ; ergo Ecclesia est Status."[14]
The justification of the legal powers of the Catholic Church would now be defended along the lines of the
Communitas Perfecta
Many canonists, in the years preceding the
the Church is a Sovereign State, that is, a perfect and supreme society, established by our Lord for the purpose of leading men to heaven. We say, a society; now what is a society? Speaking in general, it is a number of persons associated together, in order to attain, by united efforts, some common end. We say, perfect; because she is complete of herself, and therefore has within her own bosom all the means sufficient to enable her to attain her end. We say, supreme, because she is subject to no other society on earth. Like every society, the Church is an external organization. For she is composed of human beings, who have a body as well as a soul. She is, in fact, by the will of her divine Founder, a community, an association of men, governed by men. Like every external organization, the Church must be governed by laws and regulations that will enable her to fulfill her mission and attain her end. The aim and end of the Church is the worship of God and the salvation of souls. Any action or omission, therefore, on the part of her members, which hinders her from carrying out her mission or reaching her end, and, consequently, whatever contravenes the regulations made by her concerning the worship of God and the sanctification of her children, is punishable by her. For God, having given her a mission, also gave her the means or the power to fulfill it. Hence she can establish, in fact has established, laws, and regulations, obligatory on her members. If the members violate those laws, they not only sin against God, but they offend also against the order, discipline, laws, or regulations established by the Church.[16]
Fernando della Rocca asserted that it is a "fundamental principle of canon law which insists on the right of the Church as a
Theology of canon law
In the decades following the Second Vatican Council, many canonists called for a more theological, rather than philosophical, conception of canon law,[19] acknowledging the "triple relationship between theology, philosophy, and canon law".[1]
Were one to tend to identify Canon Law with the system of the laws of the canons, the understanding of that which is juridical in the Church would essentially consist in the comprehending of that which the legal texts establish. At first glance, this approach would appear to hold Human Law entirely in value. However the impoverishment which this conception would bring about becomes manifest: with the practical oblivion of the
Natural Law and of the Divine Positive Law, as well as the vital relationship of every Law with the communion and the mission of the Church, the work of the interpreter becomes deprived of vital contact with ecclesial reality.[20]
Some authors conceive of canon law as essentially theological and the discipline of canon law as a theological subdiscipline,[19] but Msgr. Carlos José Errázuriz contends that "in a certain sense, all postconciliar canonical scholarship has shown a theological concern in the widest sense, that is, a tendency to determine more clearly the place of the juridical in the mystery of the Church."[19]
Ecclesiological inspiration of the 1983 Code
In view of the decision to reform the existing 1983 Code, the
The
The instrument, which the
ecclesiological teaching. Indeed, in a certain sense, this new Code could be understood as a great effort to translate this same doctrine, that is, the conciliar ecclesiology, into canonical language. If, however, it is impossible to translate perfectly into canonical language the conciliar image of the Church, nevertheless, in this image there should always be found as far as possible its essential point of reference.[22]
Thus the 1983 Code is configured, as far as possible, according to the "mystery of the Church", the most significant divisions—Books II, III, and IV—corresponding to the munus regendi, the munus sanctificandi, and the munus docendi (the "missions" of governance, of worship/sanctification, and of teaching) which in turn derive from the kingly, the priestly and the prophetic roles or functions of Christ.[23]
Fundamental theory of canon law
The fundamental theory of canon law is a discipline covering the basis of canon law in the very nature of the church.
Notes
- communitas perfecta)" have the same meaning and are used interchangeably.
References
- ^ a b Ladislas Orsy, "Towards a Theological Conception of Canon Law" (published in Jordan Hite, T.O.R., & Daniel J. Ward, O.S.B., "Readings, Cases, Materials in Canon Law: A Textbook for Ministerial Students, Revised Edition" (Collegeville, MN: The Liturgical Press, 1990), pg. 11
- ^ Bargilliat, M., “Prælectiones Juris Canonici—Tomus Primus” (Parisiis: Berche et Tralin, Editores, 1909), pg. 3.
- ^ CanonLaw.info, main page. Accessed 9 April 2016.
- ^ J. Budziszewski, The Architecture of Law According to Thomas Aquinas; accessed 14 March 2016
- ^ Blackfriars Summa Theologiæ Vol. 28, pg. 16 [notes by Thomas Gilby O.P. on Summa Ia-IIæ, q. 90, a. 4]
- ^ René A. Wormser, The Story of the LAW, pp. 187-188
- ^ "JCL Comprehensive Exam References Book I". JGray.org. Archived from the original on May 10, 2023. Retrieved June 8, 2013.
- ^ Catechism of the Catholic Church §1976, citing Summa Theologiae I-II, 90, 4
- ^ Catechism of the Catholic Church §1951
- ^ Exegetical Commentary on the Code of Canon Law, Vol. I, pg. 261-262 (commentary on 1983 CIC, Book I, Title I)
- ^ Ferguson & McHenry, The American Federal Government, pg. 2
- ^ Errázuriz M., Fundamental Theory, pg. 27-28.
- ^ Errázuriz M., Fundamental Theory, pg. 43.
- ^ REV. S. B. SMITH, D.D., ELEMENTS ECCLESIASTICAL LAW, 9th Edition (1895), §185
- ^ Errázuriz M., Fundamental Theory, pg. 42.
- ^ REV. S. B. SMITH, D.D., ELEMENTS OF ECCLESIASTICAL LAW, VOL. III. ECCLESIASTICAL PUNISHMENTS. SECOND, REVISED EDITION. (New York: Benziger Brothers, 1888), §§1658-1659 (accessed 31 January 2018)
- ^ Della Rocca, Manual of Canon Law, pg. 60.
- ^ Benedict XV, ap. const. Providentissima Mater Ecclesia, (found in Peters [trans.], 1917 Code of Canon Law, pg. 21.
- ^ a b c Errázuriz, Fundamental Theory, pg. 71
- ^ a b Benedict XVI, 2012 Roman Rota Address:
- ^ Optatam totius §16, accessed 14 April 2016.
- ^ a b Sacrae Disciplinae Leges, accessed Jan-11-2013
- ^ Confer "CANON LAW AND COMMUNIO Writings on the Constitutional Law of the Church", 1, 1, at "Home". Archived from the original on 2014-03-26. Retrieved 2014-03-26..
- ^ Errázuriz M., Fundamental Theory, 3
- ^ Errázuriz M., Fundamental Theory, xvii.
- ^ Errázuriz M., Fundamental Theory, 4-5.
- ^ Errázuriz M., Fundamental Theory, 7, 20.
- ^ Errázuriz M., Fundamental Theory, 26.
- ^ Errázuriz M., Fundamental Theory, 59 et seq.
- ^ Errázuriz M., Fundamental Theory, 62
Bibliography
- Aquinas, Thomas. "St. Thomas Aquinas: Summa Theologiæ, Volume 28: Law and Political Theory (Ia2æ. 90-97); Latin text. English translation, Introduction, Notes, Appendices & Glossary [by] Thomas Gilby O.P.", Blackfriars (Cambridge: Eyre and Spottiswoode Limited, 1966).
- Aymans, Winfried. Ecclesiological Implications of the New Legislation (essay published in Jordan Hite, T.O.R., & Daniel J. Ward, O.S.B., Readings, Cases, Materials in Canon Law: A Textbook for Ministerial Students, Revised Edition (Collegeville, MN: The Liturgical Press, 1990).
- Bargilliat, M., “Prælectiones Juris Canonici—Tomus Primus” (Parisiis: Berche et Tralin, Editores, 1909).
- Tribunal of the Roman Rota, Clementine Hall, 21 January 2012. https://w2.vatican.va/content/benedict-xvi/en/speeches/2012/january/documents/hf_ben-xvi_spe_20120121_rota-romana.htmlAccessed 29 March 2016.
- Caparros, Ernest. Exegetical Commentary on the Code of Canon Law, Volume I: Prepared under the Responsibility of the Martín de Azpilcueta Institute, Faculty of Canon Law, University of Navarre (Chicago, Illinois: Midwest Theological Forum, 2004) Edited by Ángel Marzoa, Jorge Miras and Rafael Rodríguez-Ocaña (English language edition General editor: Ernest Caparros; Review coordinator: Patrick Lagges).
- Della Rocca, Fernando. Manual of Canon Law (Milwaukee: The Bruce Publishing Company, 1959) translated by Rev. Anselm Thatcher, O.S.B.
- Errázuriz M., Carlos José. Justice in the Church: A Fundamental Theory of Canon Law (Montreal: Wilson & Lefleur Ltée, 2009) trans. Jean Gray in collaboration with Michael Dunnigan.
- Ferguson, John H., and McHenry, Dean E. The American Federal Government: Third Edition (McGraw-Hil Series in Political Science) (New York: McGraw-Hill Book Company, Inc., 1953).
- Orsy, Ladislas. Towards a Theological Conception of Canon Law (essay published in Jordan Hite, T.O.R., & Daniel J. Ward, O.S.B., Readings, Cases, Materials in Canon Law: A Textbook for Ministerial Students, Revised Edition (Collegeville, MN: The Liturgical Press, 1990).
- Peters, Dr. Edward N., translator, The 1917 or Pio-Benedictine Code of Canon Law: in English Translation with Extensive Scholarly Apparatus (Ignatius Press, 2001).
- JCD, Ref. Sig. Ap., CanonLaw.info
- Wormser, René A., The Story of the LAW and the Men Who Made It—From the Earliest Times to the Present: Revised and Updated Edition of The Law (New York: Simon and Schuster, 1962).
- Catechism of the Catholic Church at Vatican.va
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