Małżeństwo świeckie i wyznaniowe w nauczaniu prawa polskiego w latach 1945–1993

2017 ◽  
Vol 15 (2) ◽  
pp. 187-199
Author(s):  
Tomasz Rakoczy
Keyword(s):  
Catholic Church ◽  
Civil Marriage ◽  
Religious Elements ◽  
Contracting Marriage ◽  
Two Bodies ◽  
The Catholic Church

The institution of marriage is important for the both systems of law: state and church, as both of these two bodies must respect the truth about the institution of marriage. As the analysis of the problem shows, i.e. the possibility of contracting marriage in the religious form and in presence of other religious elements, the mentioned rule was not always respected by the Polish State. Religious elements were in fact significantly present in different jurisdictions of the partitioning states, which were in force on Poland’s territory under the rule of individual partitioning states. The possibility of the presence of religious elements in executing institution of marriage was taken into account in discussion that took place in Poland after the year 1918. All projects of acts of law were unfortunately rejected. The first act of law that was promulgated in 1945 presented a completely new, strange and even inimical to the Polish tradition, lay model of executing the institution of marriage. Its tightening followed rapidly after the promulgation of the next act of law, i.e. the Code of Family in the year of 1950. A change came about in the year 1998 through the Polish Concordat which came into force beginning with the year 1993. The possibility of contracting a civil marriage in the religious form was opened first for the Catholic Church. At the next stage, the same possibility was recognized in the case of ten other churches. As the analysis of the problem shows, contracting of a civil marriage in the religious form has always stayed under the control of the registry office. A clergyman is only an executor of the procedure.

Separating Church and State in Italy

2019 ◽  
Vol 23 (2) ◽  
pp. 64-84
Author(s):  
Michael W. Homer
Keyword(s):  
Catholic Church ◽  
Church And State ◽  
The Public ◽  
Civil Marriage ◽  
Public Announcement ◽  
Pius Ix ◽  
Pope Pius Ix ◽  
Official Status ◽  
The Church ◽  
The Catholic Church

In 1852 King Victor Emmanuel’s ministers proposed legislation to recognize civil marriages in the Kingdom of Sardinia (Piedmont). This proposal was opposed by Pope Pius IX and other Catholic apologists who argued that it would result in undermining the official status of the Catholic Church and one of the church’s sacraments. Even worse it would mean that Jewish and Protestant marriages would be recognized. This legislation coincided with Mormon missionaries proselytizing in Torino and the public announcement that the church practiced polygamy. Catholic opponents of this legislation argued that even Mormon polygamous marriages would be recognized if the legislation passed. During fierce debates that took place Catholic apologists also claimed that Mormons formed alliances with other Protestant “sects” to push through the civil marriage litigation. The specter of Mormon plural marriages in a civil marriage system continued to be mentioned until civil marriages were finally recognized in 1865.

Political risks of recovering and discovering meanings in the collective memory of a perverse religious organisation

2020 ◽  
Vol 20 (1) ◽  
pp. 31-47
Author(s):  
Eduardo Acuña Aguirre
Keyword(s):  
Sexual Abuse ◽  
Collective Memory ◽  
Catholic Church ◽  
Theoretical Basis ◽  
The Political ◽  
Political Influences ◽  
Conversion Event ◽  
Political Risks ◽  
Political Actions ◽  
The Catholic Church

This article refers to the political risks that a group of five parishioners, members of an aristocratic Catholic parish located in Santiago, Chile, had to face when they recovered and discovered unconscious meanings about the hard and persistent psychological and sexual abuse they suffered in that religious organisation. Recovering and discovering meanings, from the collective memory of that parish, was a sort of conversion event in the five parishioners that determined their decision to bring to the surface of Chilean society the knowledge that the parish, led by the priest Fernando Karadima, functioned as a perverse organisation. That determination implied that the five individuals had to struggle against powerful forces in society, including the dominant Catholic Church in Chile and the political influences from the conservative Catholic elite that attempted to ignore the existence of the abuses that were denounced. The result of this article explains how the five parishioners, through their concerted political actions and courage, forced the Catholic Church to recognise, in an ambivalent way, the abuses committed by Karadima. The theoretical basis of this presentation is based on a socioanalytical approach that mainly considers the understanding of perversion in organisations and their consequences in the control of anxieties.

The origins of the Catholic Social Guild in Scotland: ‘We have not attacked the Socialists professedly’

2018 ◽  
Vol 69 (2) ◽  
pp. 131-146 ◽  
Author(s):  
Piotr Potocki
Keyword(s):  
Working Class ◽  
Social Movement ◽  
Catholic Church ◽  
Social Reform ◽  
Socialist Society ◽  
The West ◽  
Main Activity ◽  
Social Message ◽  
Scholarly Attention ◽  
The Catholic Church

The activities of John Wheatley's Catholic Socialist Society have been analysed in terms of liberating Catholics from clerical dictation in political matters. Yet, beyond the much-discussed clerical backlash against Wheatley, there has been little scholarly attention paid to a more constructive response offered by progressive elements within the Catholic Church. The discussion that follows explores the development of the Catholic social movement from 1906, when the Catholic Socialist Society was formed, up until 1918 when the Catholic Social Guild, an organisation founded by the English Jesuit Charles Plater, had firmly established its local presence in the west of Scotland. This organisation played an important role in the realignment of Catholic politics in this period, and its main activity was the dissemination of the Church's social message among the working-class laity. The Scottish Catholic Church, meanwhile, thanks in large part to Archbishop John Aloysius Maguire of Glasgow, became more amenable to social reform and democracy.

Pontifical Institute of Medieval Studies, Toronto, 11th July 1982

Moreana ◽  
2004 ◽  
Vol 41 (Number 157- (1-2) ◽  
pp. 58-71
Author(s):  
John McConica
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Historical Review ◽  
Roman Catholic ◽  
International Commission ◽  
Medieval Studies ◽  
John Paul Ii ◽  
The Church ◽  
The Catholic Church

During the period in which these papers were given, there were great achievements on the ecumenical scene, as the quest to restore the Church’s unity was pursued enthusiastically by all the major Christiandenominations. The Papal visit of John Paul II to England in 1982 witnessed a warmth in relationships between the Church of England and the Catholic Church that had not been experienced since the early 16th century Reformation in England to which More fell victim. The Anglican-Roman Catholic International Commission was achieving considerable doctrinal consensus and revisionist scholarship was encouraging an historical review by which the faithful Catholic and the confessing Protestant could look upon each other respectfully and appreciatively. It is to this ecumenical theme that James McConica turns in his contribution.

The Church as a Sacrament in a Time of Pandemic: The Philippine Experience

2020 ◽  
Vol 26 (3) ◽  
pp. 261-280
Author(s):  
Rhoderick John Suarez Abellanosa
Keyword(s):  
Catholic Church ◽  
Religious Affiliation ◽  
Essential Element ◽  
Roman Catholic ◽  
The Philippines ◽  
Social Instability ◽  
Presence Of God ◽  
The Face ◽  
The Church ◽  
The Catholic Church

The declaration of enhanced community quarantine (ECQ) in various provinces and cities in the Philippines did not impede the Catholic Church from celebrating its sacraments and popular devotions. Mired with poverty and various forms of economic and social limitations, the presence of God for Filipinos is an essential element in moving forward and surviving in a time of pandemic. Predominantly Roman Catholic in religious affiliation, seeking the face of God has been part of Filipinos' lives whenever a serious disaster would strike. This essay presents how the clergy, religious and lay communities in the Philippines have innovatively and creatively sustained treasured religious celebrations as a sign of communion and an expression of faith. In addition to online Eucharistic celebrations that are more of a privilege for some, culturally contextualised efforts were made during the Lenten Season and even on Sundays after Easter. This endeavour ends with a reflection on the Church as the sacrament of God in a time of pandemic. Pushed back to their homes, deprived of life's basic necessities and facing threats of social instability, unemployment and hunger, Filipinos through their innovative celebrations find in their communion with their Church the very presence of God acting significantly in their lives.

Sign in / Sign up

Export Citation Format

Share Document