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Arnarion
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MessagePosté le: Ven Oct 13, 2017 9:17 pm    Sujet du message: Répondre en citant

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    Publication of the Statutes for the Portuguese Episcopal Assembly (PEA)



    We, Arnarion de Valyria-Borgia, as Archdeacon of Rome, in the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,


      Have ruled and ordered, and by our present perpetual and final edict, say and order the publication of the Statutes of the Portuguese Episcopal Assembly, originality drafted by the portuguese bishops.

      The new publication will be available in the Portuguese Episcopal Assembly, as well as an annexe to the current announcement.


    Ad Majorem Dei Gloriam

    Given in Rome on the XIIIth day of the Xth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, H.E. Arnarion de Valyria-Borgia,
    Archdeacon of Rome.




Citation:


    Statutes of the Portuguese Episcopal Assembly (PEA)

    Chapter 1: Generalities

    Art. 1° The Portuguese Episcopal Assembly (PEA), with its headquarters in the Episcopal Palace of Saint Jorge, in Lisbon, Portugal, and jurisdiction over the lusophone geodogmatic zone, in accordance with the Canon Law - Book II, has as mission guarantee the governance and the proper functioning of all ecclesiastical provinces included in its jurisdiction.

    Art. 2° The Episcopal Assembly of Portugal recognizes and submits itself to the spiritual authority of His Holiness the Pope, to the Lusophone Pontifical Consistory and to the Sacred College of Cardinals.

    Art. 3° The Episcopal Assembly of Portugal is the hierarchical superior deliberative body of all the portuguese clergy.

    Art. 4° All deliberations of the Episcopal Assembly of Portugal are taken in college, in accordance with the Canon Law and the Laws of the Holy Mother Church, and have immediate effect over all the portuguese clergy.


    Chapter 2: Composition

    Art. 5° The Episcopal Assembly of Portugal is composed of members by right, honorary members and co-opted members.

    Art. 6° It is understood by members by right all those with voting power in the plenary deliberations of the PEA. They are:

      • I – The Primate;
      • II – The Vice-Primate;
      • III – Bishops and Archbishops In Gratebus,
      • IV – Bishops and Archbishops In Partibus,
      • V – Bishops and Archbishops Emeritus.


    Art. 7° It is understood by honorary members all those with the right to speak in the plenary of the PEA. They are:

      • I – The Rector of the Minor Seminar of Viana do Castelo,
      • II – The Cardinals residing in the lusophone territory,
      • III – The Apostolic Secretary


    Art. 8° It is understood by co-opted members all those who integrate the Assembly to assist some specific subject.

      • I – It needs to be proposed by a member by right and accepted by the PEA college,
      • II – Has consultive power and the right to speak in the plenary only on the subject for which it was requested,
      • III – Has his status revoked after the end of the discussion, or by deliberation of the PEA college or by the Primate.
        § 1º All the members of the Episcopal Assembly of Portugal can propose discussions on the plenary, with the exception of the co-opted members.


    Chapter 3: Plenary of the PEA - Discussions and Votings

    Art. 9° Any members of the Episcopal Assembly of Portugal, with the exception of the co-opted members, can open discussions in the PEA's plenary.

    Art. 10° The plenary of the PEA is chaired by the Primate.

    Art. 11° The discussions in plenary must be discussed within a minimum period of three days and a maximum of ten. The Primate or the proponent of the discussion can put the subject to voting after the first three days.

    Art. 12° The votings will last three days (72 hours) or until everyone vote, whichever comes first.

    Art. 13° The Consensus Decision can be used if unanimity of agreement in a specific subject is found.

    Art. 14° All votings must include the possibility of voting blank.

    Art. 15° Are considered abstentions all those members of right who did not attend the poll.

    Art. 16° The votes cast at the polls are secret and unalterable.

    Art. 17° In case of a tie, the Primate is entitled to the casting vote. The casting vote must be declared.


    Chapter 4: Of the Primate and the Vice-Primate

    Art. 18° The Primate;
      • I – The Primate is the representative of the Portuguese geodogmatic zone in the Lusophone Pontifical Consistory (LPC); coordenates and presides the PEA and is the hierarchical superior of all the prelates of the lusophone zone.
      • II – The Primate is elected by the PEA for a four-month mandate and he must be necessarily a prelate and offer a curriculum and a manifesto for appreciation.
      • III – The election must begin 30 days before the end of the mandate, using 10 days to submit applications, 10 days for discussion on validation of applications and 5 days of voting. The remaining 5 days must be used to handle the transition from one Primate to another.
      • IV – The Primate has a tactical and permanent mandate that gives him all the available powers of the PEA, for instance, to issue decrees, to take unilateral decisions and to veto any deliberation of the PEA. These actions can be annulled by the collegiate of the PEA, a posteriori.
      • V – The Primate must appoint a Vice-Primate after the election.


    Art. 19° The Vice-Primate;
      • I – The Vice-Primate is appointed by the Primate for the duration of the mandate, is the second on the hierarchical line, and takes on all the functions of the Primate in case of absence, resignation, or disappearance of the same.
      • II – The Vice-Primate may have other functions to be designated by the Primate.
      • III – The mandate of the Vice-Primate has the same duration of the mandate of the Primate, this is, in case of impossibility of the Primate, the Vice-Primate must exercise the primacy until the end of the mandate and guarantee the elections of time.


    Chapter 5: Of the Portuguese Ecclesiastical Provinces: Archdioceses and Dioceses

    Art. 20° The Portuguese geodogmatic Zone is divided into three provinces. They are: the Metropolitan Province of Braga, the Metropolitan Province of Lisbon and the Metropolitan Province of Évora.

    Art. 21° Metropolitan Province of Braga

      • I – The Metropolitan Province of Braga is headed by the Metropolitan Archbishop of Braga and has a Suffragan Diocese under its jurisdiction. It is the oldest ecclesiastical province of the Lusophone zone.

    §1° Archdiocese of Braga
      • II – The Metropolitan Archdiocese of Braga, headquartered in the Episcopal Palace of Braga, in Braga, Portugal, is composed of four parishes.
      • III – The Metropolitan Archbishop of Braga is appointed by the Pope and is indicated by the PEA. Must be necessarily a Theologian InGratebus*.
      • IV – The Metropolitan Archbishop of Braga must inform the PEA regarding the formation of his Archdiocesan Council and keep the PEA up to date about the elections of the parishes of his Archdiocese.
      • V – The Metropolitan Archbishop of Lisbon must replace and head the PEA collegiate in case of impediment of the Primate and the Vice-Primate.

    §2° Suffragan Diocese of Coimbra
      • I - The Suffragan Diocese of Coimbra, headquartered in the Episcopal Palace of Coimbra, in Coimbra, Portugal, is the Suffragan Diocese of the Province of Braga. Is composed of three parishes.
      • II – The Suffragan Bishop of Coimbra is appointed by the Pope and is indicated by the PEA. Must be necessarily a Theologian InGratebus*.
      • III – The Suffragan Bishop of Coimbra must inform the PEA regarding the formation of his Archdiocesan Council and keep the PEA up to date about the elections of the parishes of his Diocese.


    Art. 22° Metropolitan Province of Lisbon

      • I – The Metropolitan Province of Lisbon is headed by the Metropolitan Archbishop of Lisbon and has a Suffragan Diocese under its jurisdiction.

    §1° Archdiocese of Lisbon
      • II – The Metropolitan Archdiocese of Lisbon, headquartered in the Episcopal Palace of Lisbon, in Lisbon, Portugal, is composed of five parishes.
      • III – The Metropolitan Archbishop of Lisbon is appointed by the Pope and is indicated by the PEA. Must be necessarily a Theologian InGratebus*.
      • IV – The Metropolitan Archbishop of Lisbon must inform the PEA regarding the formation of his Archdiocesan Council and keep the PEA up to date about the elections of the parishes of his Archdiocese.
      • V – The Metropolitan Archbishop of Lisbon must replace and head the PEA collegiate in case of impediment of the Primate, Vice-Primate and the Archbishop of Braga.

    §2° Suffragan Diocese of Guarda
      • I - The Suffragan Diocese of Guarda, headquartered in the Episcopal Palace of Guarda, in Guarda, Portugal, is the Suffragan Diocese of the Province of Lisbon. Is composed of two parishes.
      • II – The Suffragan Bishop of Guarda is appointed by the Pope and is indicated by the PEA. Must be necessarily a Theologian InGratebus*.
      • III – The Suffragan Bishop of Guarda must inform the PEA regarding the formation of his Archdiocesan Council and keep the PEA up to date about the elections of the parishes of his Diocese.


    Art. 23° Metropolitan Province of Évora

      • I – The Metropolitan Province of Évora, is headed by the Metropolitan Archbishop of Évora and do not have any Suffragan Dioceses under its jurisdiction.

    §1° Archdiocese of Évora
      • II – The Metropolitan Archdiocese of Évora, headquartered in the Episcopal Palace of Évora, in Évora, Portugal, is composed of five parishes.
      • III – The Metropolitan Archbishop of Évora is appointed the Pope and is indicated by the PEA. Must be necessarily a Theologian InGratebus*.
      • IV – The Metropolitan Archbishop of Évora must inform the PEA regarding the formation of his Archdiocesan Council and keep the PEA up to date about the elections of the parishes of his Archdiocese.
      • V – The Metropolitan Archbishop of Évora must replace and head the PEA collegiate in case of impediment of the Primate, Vice-Primate and the others Metropolitan Archbishops.



    Chapter 6: Bishops and Archbishops Emeritus

    Art. 24° All Bishops and Archbishops who holded their office for two consecutive mandates receive the title of (Arch)Bishops Emeritus of their respective dioceses.

      • I – The title of (Arch)Bishop Emeritus is a transitional title with a duration of 8 months.
      • II – The (Arch)Bishop loses automatically the title if he leads an (Arch)Dioceses.


    Chapter 7: Bishops and Archbishops In Partibus

    Art. 25° The Bishops In Partibus are priests who had notable achievements to the construction, disclosure and improvement of the Aristotelian faith.
      • I – The Title of Bishop In Partibus is perpetual, being revoked only in case of death of the prelate, if the prelate occupies the leadership of some (Arch)Dioceses or by determination of the Curia.
      • II – He is appointed by the Curia, but can be proposed by the PEA.


    Chapter 8: Final dispositions

    Art. 26º These Statutes shall enter into force on the date of their publication, revoking all provisions in contrary.


Citation:


    Estatutos da Assembleia Episcopal de Portugal (AEP)

    Capítulo 1 : Generalidades

    Art. 1° A Assembleia Episcopal de Portugal (AEP), com sede no Palácio Episcopal de São Jorge, Lisboa, Portugal, e jurisdição em toda zona geodogmática lusófona, em conformidade com o Direito Canónico – Livro II, tem por missão garantir a governabilidade e o bom funcionamento de todas as províncias eclesiásticas concernentes em sua jurisdição.

    Art. 2° A Assembleia Episcopal de Portugal reconhece e se submete a autoridade espiritual de Sua Santidade o Papa, ao Consistório Pontifical Lusófono, e ao Sacro Colégio de Cardeais.

    Art. 3° A Assembleia Episcopal de Portugal é o órgão deliberativo superior hierárquico de todo clero português.

    Art. 4° Todas as deliberações da Assembleia Episcopal de Portugal são tomadas em colegiado, em conformidade com o Direito Canónico e as Leis da Santa Madre Igreja, e tem efeito imediato sob todo o clero português.


    Capítulo 2: Composição

    Art. 5° A Assembleia Episcopal de Portugal é composta por membros de direito, membros honorários e membros cooptados;

    Art. 6° Entende-se por membros de direito todos aqueles com poder de voto nas deliberações em plenário da AEP. São eles;
      • I – O Primaz,
      • II – O Vice-Primaz
      • III – Bispos e Arcebispos In Gratebus,
      • IV – Bispos e Arcebispos In Partibus,
      • V – Bispos e Arcebispos Eméritos.


    Art. 7° Entende-se por membros honorários todos aqueles com direito à palavra no plenário da AEP. São eles;

      • I – O Reitor do Seminário Menor de Viana do Castelo,
      • II – Os Cardeais residentes no território lusófono,
      • III – O Secretário Apostólico


    Art. 8° Entende-se por membros cooptados todos aqueles que integram a Assembleia para auxiliar em algum assunto específico.
      • I – Precisa ser proposto por um membro de direito e aceito pelo colegiado da AEP,
      • II – Tem poder consultivo e direito à palavra em plenário somente no assunto para qual foi requisitado,
      • III – Tem o status revogado após o término da discussão, ou por deliberação do Colegiado da AEP ou pelo Primaz.
        § 1º Todos os membros da Assembleia Episcopal de Portugal podem propor discussões no plenário, com exceção aos membros cooptados.


    Capítulo 3 : Plenário da AEP – Discussões e Votações

    Art. 9° Quaisquer membros da Assembleia Episcopal de Portugal, com exceção aos membros cooptados, podem abrir discussões no plenário da AEP.

    Art. 10° O plenário da AEP é presidido pelo Primaz.

    Art. 11° As discussões em plenário devem ser debatidas em um prazo mínimo de três dias e máximo de dez dias, podendo o Primaz ou o proponente da discussão colocar em votação após os três primeiros dias.

    Art. 12° As votações terão duração de três dias (72 horas) ou até todos votarem, o que vier primeiro.

    Art. 13° Pode-se utilizar da Decisão por Consenso caso acha unanimidade de concordância em um determinado assunto.

    Art. 14° Todas as votações devem incluir a possibilidade de votar em branco.

    Art. 15° São considerados abstenções todos aqueles membros de direitos ativos que não comparecerem à votação.

    Art. 16° Os votos depositados nas urnas são secretos e inalteráveis.

    Art. 17° Em caso de empate, o Primaz tem direito ao Voto de Minerva. O Voto de Minerva deve ser declarado.


    Capítulo 4 : Do Primaz e do Vice-Primaz

    Art. 18° O Primaz;
      • I – O Primaz é o representante da Província Religiosa Portuguesa no Consistório Pontifical Lusófono (CPL), coordena e chefia a AEP e é superior hierárquico de todos os prelados da zona lusófona.
      • II – O Primaz é eleito pela AEP por um mandato de quatro meses, deve ser necessariamente um prelado, oferecer um curriculum e um manifesto para apreciação.
      • III – A eleição deve se iniciar a 30 dias do encerramento do mandato, usando 10 dias para apresentação de candidaturas, 10 dias para discussão sobre validação das candidaturas, e 5 dias de votação. Os outros cinco dias restantes devem ser usados para cuidar da transição de um Primaz para o outro
      • IV – O Primaz dispõe de um mandato tático e permanente que lhe confere todos os poderes disponíveis da AEP, por exemplo, emitir decretos, tomar decisões unilateralmente e vetar qualquer deliberação da AEP. Estas ações podem ser anuladas pelo colegiado da AEP, à posteriori.
      • V – O Primaz deve nomear um Vice-Primaz após a eleição.


    Art. 19° O Vice-Primaz;
      • I – O Vice-Primaz é nomeado pelo Primaz para o curso do mandato, é o segundo na linha hierárquica, e assume todas as funções do Primaz em caso de ausência, demissão, ou desaparecimento do mesmo.
      • III – O Vice-Primaz pode ter outras funções a ser designadas pelo Primaz.
      • IV – O mandato do Vice-Primaz tem a mesma duração do mandato do Primaz, ou seja, em caso de impossibilidade do Primaz, o Vice-Primaz deve exercer a primazia até o fim do mandato e garantir as eleições no prazo.


    Capítulo 5: Das Províncias Eclesiásticas Portuguesas: Arquidioceses e Dioceses

    Art. 20° A Zona geodogmática portuguesa, está dividida em três províncias. São elas: Província Metropolitana de Braga, Província Metropolitana de Lisboa e Província Metropolitana de Évora.

    Art. 21° Província Metropolitana de Braga

      • I – A Província Metropolitana de Braga, é chefiada pelo Arcebispo Metropolitano de Braga, e conta com uma Diocese Sufragânea em sua jurisdição. É a mais antiga província eclesiástica da zona lusófona.

    §1° Arquidiocese de Braga
      • II – A Arquidiocese Metropolitana de Braga, com sede no Palácio Episcopal Bracarense, Braga, Portugal, é composta por quatro paróquias.
      • III – O Arcebispo Metropolitano de Braga é nomeado pelo Papa e é indicado pela AEP. Dever ser necessariamente Teólogo InGratebus*.
      • IV – O Arcebispo Metropolitano de Braga deve informar a AEP sobre a formação do seu Conselho Arquidiocesano e manter a AEP atualizada sobre as eleições nas paróquias de sua arquidiocese.
      • V – O Arcebispo Metropolitano de Braga deve substituir e presidir o colegiado da AEP em caso de impedimento do Primaz e do Vice-Primaz.

    §2° Diocese Sufragânea de Coimbra
      • I - A Diocese Sufragânea de Coimbra, com sede no Paço Episcopal de Coimbra, Coimbra, Portugal, é a Diocese Sufragânea da Província de Braga. É composta por três paróquias.
      • II – O Bispo Sufragâneo de Coimbra é nomeado pelo Papa e é indicado pela AEP. Dever ser necessariamente Teólogo InGratebus*.
      • III – O Bispo Sufragâneo de Coimbra deve informar a AEP sobre a formação do seu Conselho Diocesano e manter a AEP atualizada sobre as eleições nas paróquias de sua diocese.


    Art. 22° Província Metropolitana de Lisboa

      • I – A Província Metropolitana de Lisboa, é chefiada pelo Arcebispo Metropolitano de Lisboa, e conta com uma Diocese Sufragânea em sua jurisdição.

    §1° Arquidiocese de Lisboa
      • II – A Arquidiocese Metropolitana de Lisboa, com sede no Palácio Episcopal de Lisboa, Lisboa, Portugal, é composta por cinco paróquias.
      • III – O Arcebispo Metropolitano de Lisboa é nomeado pelo Papa e é indicado pela AEP. Dever ser necessariamente Teólogo InGratebus*.
      • IV – O Arcebispo Metropolitano de Lisboa deve informar a AEP sobre a formação do seu Conselho Arquidiocesano e manter a AEP atualizada sobre as eleições nas paróquias de sua arquidiocese.
      • V – O Arcebispo Metropolitano de Lisboa deve substituir e presidir o colegiado da AEP em caso de impedimento do Primaz, Vice-Primaz ou do Arcebispo de Braga.

    §2° Diocese Sufragânea da Guarda
      • I - A Diocese Sufragânea da Guarda, com sede no Paço Episcopal da Guarda, Guarda, Portugal, é a Diocese Sufragânea da Província de Lisboa. É composta por duas paróquias.
      • II – O Bispo Sufragâneo da Guarda é nomeado pelo Papa e é indicado pela AEP. Dever ser necessariamente Teólogo InGratebus*.
      • III – O Bispo Sufragâneo da Guarda deve informar a AEP sobre a formação do seu Conselho Diocesano e manter a AEP atualizada sobre as eleições nas paróquias de sua diocese.


    Art. 23° Província Metropolitana de Évora

      • I – A Província Metropolitana de Évora, é chefiada pelo Arcebispo Metropolitano de Évora, não tem nenhuma Diocese Sufragânea sob sua jurisdição.

    §1° Arquidiocese de Évora
      • II – A Arquidiocese Metropolitana de Évora, com sede no Palácio Episcopal de Évora, Évora, Portugal, é composta por cinco paróquias.
      • III – O Arcebispo Metropolitano de Évora é nomeado pelo Papa e é indicado pela AEP. Dever ser necessariamente Teólogo InGratebus*.
      • IV – O Arcebispo Metropolitano de Évora deve informar a AEP sobre a formação do seu Conselho Arquidiocesano e manter a AEP atualizada sobre as eleições nas paróquias de sua arquidiocese.
      • V – O Arcebispo Metropolitano de Évora deve substituir e presidir o colegiado da AEP em caso de impedimento do Primaz, Vice-Primaz e dos outros Arcebispos Metropolitanos.



    Capítulo 6 : Bispos e Arcebispos Eméritos

    Art. 24° Todos os Bispos e Arcebispos que ocuparem a função por dois mandatos consecutivos, recebem o título de (Arce)Bispos Eméritos das suas respectivas dioceses.

      • I – O título de (Arce)Bispo Emérito é um título transitório com duração de 8 meses,
      • II – O (Arce)Bispo perde automaticamente o título caso venha a chefiar uma (Arqui)diocese.


    Capítulo 7: Bispos e Arcebispos In Partibus

    Art. 25° Os Bispos In Partibus são sacerdotes que tiveram feitos notáveis para a construção, divulgação e melhoramento da fé aristotélica.
      • I – O Título de Bispo In Partibus é vitalício, sendo revogável apenas em caso de morte do prelado, caso o prelado venha ocupar a chefia de alguma (Arqui)diocese, ou por determinação da Cúria.
      • II – Ele é nomeado pela Cúria, mas pode ser proposto pela AEP.


    Capítulo 8 : Disposições Finais

    Art. 26º Estes Estatutos entram em vigor a partir da data de sua publicação, revogando todas as disposições em contrário.

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MessagePosté le: Sam Oct 14, 2017 8:20 pm    Sujet du message: Répondre en citant

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    Rotation in the French-speaking Pontifical consistory



    We, Arnarion de Valyria-Borgia, as Archdeacon of Roma,
    In the name of Hull de Northshire, as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,



      Have ruled and ordered, and by our present perpetual and final edict, say and order the rotation of His Eminence Pie de Valence [ Pie de Valence ] with His Eminence Childebert de Béarn [ Childbert de Bearn ] as national elector cardinal.
      This decision is taken following his long and prolonged absence.

      The Sacred College prays for his recovery.


    Ad Majorem Dei Gloriam

    Given in Rome on the XIVth day of the Xth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Archdeacon of Roma.


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MessagePosté le: Dim Oct 22, 2017 8:17 pm    Sujet du message: Répondre en citant

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    Elevation of Solex to the rank of Cardinal Vice-chancellor of the Pontifical Chancery



    We, Arnarion de Valyria-Borgia, as Archdeacon of Roma,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,



      Have ruled and ordered, and by our present perpetual and final edict, say and order the elevation of Elena Costanza Della Scala [ Solex ] to the charge and rank of Cardinal Vice-chancellor of the Pontifical Chancery.


    Ad Majorem Dei Gloriam

    Given in Rome on the XXIIth day of the Xth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Archdeacon of Roma.


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MessagePosté le: Mar Oct 24, 2017 10:52 pm    Sujet du message: Répondre en citant

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    Revocation and emeritus of His Eminence Hull de Northshire


    We, the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in the name of Pope Innocent VIII and under the gaze of Aristotle,


    Have ruled and ordered, and by our present perpetual and definitive edict, declare, rule and order the revocation of His Eminence Hull de Northshire [ Hull19 ], considering his absence, and his appointment to the rank of emeritus roman cardinal.

    The Sacred College thank the cardinal Hull de Northshire for the priceless work for the Church, and pray for his quick return.

    Given in Rome on the XXIVth day of October in the year of our Lord MCDLXV





    For the Sacred College of Cardinals,
    Arnarion de Valyria-Borgia,
    Archdeacon of Roma





Code:
[quote]
[list][img]http://i.imgur.com/3VysvJd.png[/img]

[size=18][color=#FFCC00][b]Revocation and emeritus of His Eminence Hull de Northshire[/b][/color][/size]


[b]We, the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in the name of Pope Innocent VIII and under the gaze of Aristotle,[/b]


Have ruled and ordered, and by our present perpetual and definitive edict, declare, rule and order the revocation of His Eminence [b][color=#FFCC00]Hull de Northshire[/color][/b] [size=9][ Hull19 ][/size], considering his absence, and his appointment to the rank of emeritus roman cardinal.

The Sacred College thank the cardinal Hull de Northshire for the priceless work for the Church, and pray for his quick return.

Given in Rome on the XXIVth day of October in the year of our Lord MCDLXV


[img]http://i.imgur.com/BrUbmJI.png[/img]


For the Sacred College of Cardinals,
Arnarion de Valyria-Borgia,
Archdeacon of Roma[/list]

[/quote]

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MessagePosté le: Jeu Oct 26, 2017 7:44 pm    Sujet du message: Répondre en citant

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    Publication of the Canon Law concerning the Office of the City
    Publication of the Canon 5.6.VIII




    We, Arnarion de Valyria-Borgia, as Archdeacon of Roma,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,



      Reflecting the will expressed by the Holy See to give the city of Rome a splendor worthy of its stature as the center of the Holy Church and the capital of the world, have ruled and ordered, and by our present perpetual and final edict, say and order the creation of a roman communal council named Office of the City, and the publication of its Canon Law.


      The new publication will be available in the Roman Library, as well as an annexe to the current announcement.


    Ad Majorem Dei Gloriam

    Given in Rome on the XXVIth day of the Xth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, H.E. Arnarion de Valyria-Borgia
    Archdeacon of Roma.







Citation:

    ........
    De Sanctae Sedis summo administratione
    Bulle pontificale « Du gouvernement suprême du Saint-Siège »
    - Suite -





    Livre 5.6 : La Chancellerie pontificale


    Partie VIII: L'Office de la Cité

    L'Office de la Cité est un dicastère romain en charge de l'administration urbaine de la Cité de Rome et de ses faubourgs. Il remplit les fonctions et agit comme un conseil municipal. L'essence de l'Office vient de la volonté des Souverains Pontifes de renforcer leur controle et de doter la Cité d'une splendeur matérielle digne de son statut de siège de l'Eglise et capitale du monde aristotélicien. L'Office dépend de la Chancellerie pontificale et est établi comme "Office de la Cité".


    I. De la nature de l'Office de la Cité

    Article 1 : L'Office de la Cité, autrement nommé "Magistri Aedificiorum" est une composition d'Ediles responsables de la gestion urbaine de la Cité romaine.

    Article 2: Le terme "Edile" réfère à la magistrature civile investie des pouvoirs urbains.

    Article 3:Les Ediles exercent leur magistrature sur toute la Cité de Rome et ses faubourgs.


    II. Le rôle de l'Office de la Cité

    Article 4: Il est de son devoir d'assurer la gestion administrative et territoriale de l'Urbs romain. En cela, il est chargé de réguler le droit à la propriété, distribuer les actes de propriété et assurer l'enregistrement cartographique ainsi que de tenir le registre cadastral à jour.

    Article 5: Il est de son devoir d'assurer la maintenance de la santé publique. En cela il est chargé de superviser la maintenance sanitaire des bâtiments publics, d'assurer le système des égoûts, de maintenir la propreté des routes et de superviser les chantiers publics et privés. En vertu de l'expropriation pour cause d'utilité publique, il est de sa reponsabilité, en convenance avec les Hautes autorités (admins) de disposer des bâtiments inutilisés et abandonnés (archivage).

    Article 6: Il est de son devoir d'assurer l'approvisionnement en nourriture et en eau des citoyens. Par conséquent, il est chargé de superviser les marchés et de s'assurer des prix de ventes.

    Article 7: Il est de son devoir de s'assurer du respect des bonnes moeurs et des bonnes manières dans la Cité de Rome et ses faubourgs.

    Article 8: Enfin, il est de son devoir de maintenir l'ordre public dans le coeur de la Cité comme dans ses faubourgs. L'Office doit assurer la paix civile en bonne intelligence avec la Garde pontificale.

     
    III. Fonctionnement interne

    Article 9: L'Office de la Cité est placé sosu la direction du Préfet de la Cité, autrement nommé "Praefectus Urbis". Ce dernier est nommé et révoqué par l'Archichancelier en accord avec le Souverain pontife. Il est lui-même Edile et agit au nom du Pape.

    Article 10: Le Préfet de la Cité nomme et révoque les Ediles de Rome et distribue les tâches.

    Article 11: L'Office de la Cité prend ses décisions en coordination avec les Cardinaux congrégationnels de la Chancellerie pontificale. Elles s'expriment sous la forme d'édits nommés "Statuts Civitatis Romae".


    III. Charges - Magistri Aedificiorum

    Article 12: Le Préfet de la Cité : Il est l'Edile supérieur de Rome. En addition à ses devoirs ordinaires, il est responsable de la supervision des autres Ediles et d'assurer la gestion propre de l'Office.

    Article 13: L'Edile : Il est le magistrat urban responsable du respect du droit à la propriété, chargé de mettre à jour le registre du cadastre et de distribuer, de refuser ou de retirer les actes de propriétés au nom du Souverain pontife.


    IV. Statutes Civitatis Romae

    Article 14: Statutes Civitatis Romae, autrement dit, les Satuts de la Cité de Rome. Il s'agit de l'ensemble des règles gouvernant l'urbanisme de la Cité et de ses faubourgs.

    Article 15: Les Status Civitatis Romae, sont strictement soumis au Dogme et au Droit Canon et ont force de loi sur toute la Cité de Rome et ses faubourgs.
     



    Texte canonique sur « Le gouvernement suprême du Saint-Siège »,
    Donné à Rome sous le Pontificat du Très Saint Père Innocent VIII, le XVIIIe jour du mois d'Octobre, le Mercredi, de l'An de Grâce MCDLXV.

    Publié par Son Éminence Arnarion de Valyria-Borgia, Archichancelier du Siège Apostolique, le XXVIe jour du mois d'Octobre, le Jeudi, de l'An de Grâce MCDLXV.






Citation:

    De Sanctae Sedis summo administratione
    Papal Bull « Of the the supreme government of the Holy See »
    - Suite -



    Part.VIII: The Office of the City

    The Office of the City is a Roman dicastery in charge of the urban administration of the City of Rome and its suburbs. It fulfills the functions and acts as a municipal council. The essence of the Office comes from the will of the Sovereign Pontiffs to strengthen their control and to endow the City with a material splendor worthy of its status as the seat of the Church and capital of the Aristotelian World. The Office is dependent on the Pontifical Chancellery and is established as the "Office of the City".


    I. The nature of the Office of the City

    Article 1 : The Office of the City also called "Magistri Aedificiorum" is a composition of Aediles responsible for the urban management of the Roman city.

    Article 2: The term "Aedile" refers to the civil magistracy which invests urban powers.

    Article 3:The aediles exercise their magistracy throughout the whole city of Rome and its suburbs.


    II. The role of the Office of the City

    Article 4: It is his duty to ensure the administrative and territorial management of the Roman Urbs. In this respect, it must regulate the right to own property, exempt permits to build, provide cartographic records and keep the register of the cadastre up to date.

    Article 5: It is its duty to ensure the maintenance of public health. He is responsible for overseeing the maintenance of public buildings, ensuring proper sewerage and road maintenance, and overseeing work within the City. Under expropriation for public utility, it is the responsibility of the High Authorities (admins) to dispose of unused and abandoned buildings (archiving).

    Article 6: It is its duty to ensure the supply of food and water to the inhabitants. Its role is to supervise the markets and ensure the price of sales.

    Article 7: It is his duty to watch over the good manners of the city of Rome and its suburbs.

    Article 8: Finally, it is his duty to ensure the maintenance of public order in the heart of the city and its suburbs. The Office must ensure the peace of the city in good understanding with the Pontifical Guard.

     
    III. Internal functioning

    Article 9: The Office of the City is under the direction of the Prefect of the City also called "Praefectus Urbis". The latter is appointed by the Archchancellor in accordance with the Pope. He is himself Aedile and acts in the name of the Pope.

    Article 10: The Prefect of the City appoints and dismisses the Aediles of Rome and distributes the work.

    Article 11: The Office of the City makes its decisions in coordination with the Congregational Cardinals of the Pontifical Chancery in edicts called Status Civitatis Romae


    III. Charges - Magistri Aedificiorum

    Article 12: The Prefect of the City : He is the superior Aedile of Rome. In addition to his ordinary duties, he is responsible for overseeing the other Aediles and ensuring the proper management of the Office.

    Article 13: The Aedile : It is the urban magistrate responsible for enforcing the right to own property, to keep the register of cadastre and grant or withdraw acts of private property in the name of the Sovereign Pontiff.


    IV. Statutes Civitatis Romae

    Article 14: Statutes Civitatis Romae, in other words, the Statutes of the City of Rome, is the set of rules governing the urban planning of the City and its suburbs.

    Article 15: The Status Civitatis Romae, subject to Dogma and Canon Law, have the force of law over the whole city of Rome and its suburbs.



    Canonical text on the Supreme Government of the Church, Given and approved in Rome by the Sacred College during the pontificate of the Holy Father Innocent VIII the XVIII day of the month of October, the year MCDLXV of our Lord.

    Published by His Eminence Arnarion de Valyria-Borgia, cardinal-Archichancelor of the Holy See, on the XXVIth day of the month of October, the year MCDLXV of our Lord.


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Rehael



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MessagePosté le: Sam Oct 28, 2017 8:18 pm    Sujet du message: Répondre en citant

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    Habemus Sanctae Romanae Ecclesiae Cardinalem Camerarium


    Nous, Cardinaux de la Sainte Église Aristotélicienne et Romaine, réunis en Sacré Collège, devant le Très Haut et sous le regard d’Aristote, par la grâce de Dieu et de Sa Sainteté Innocent le huitième,



    Faisons annonce de :

    La désignation de Son Éminence Arnarion de Valyria-Borgia, Archidiacre de Rome, aux fonctions de Camerlingue de la Sainte Église Aristotélicienne et Romaine.

    En application de l'article 8.2 du livre 5, partie 2, du droit canon relatif au gouvernement suprême du Saint-Siège, Son Éminence Arnarion de Valyria-Borgia est chargé d'achever le mandat confié à Son Éminence Hull de Northshire.



    Ad Majorem Dei Gloriam


    Faict à Rome, le vingt-huitième jour du mois d'octobre de l’an de grâce MCDLXV de Notre Seigneur.



    Pour le Sacré-Collège de Cardinaux,
    Tibère de Plantagenest, dict Rehael,
    Doyen.





Code:
[quote]
[list]
[img]http://i.imgur.com/9QdMGIN.png[/img]


[size=18][color=#FFCC00][b]Habemus Sanctae Romanae Ecclesiae Cardinalem Camerarium[/b][/color][/size]


[i]Nous, Cardinaux de la Sainte Église Aristotélicienne et Romaine, réunis en Sacré Collège, devant le Très Haut et sous le regard d’Aristote, par la grâce de Dieu et de Sa Sainteté Innocent le huitième,[/i]



[b]Faisons annonce de :[/b]

La désignation de Son Éminence [color=#FFCC00][b]Arnarion de Valyria-Borgia[/b][/color], Archidiacre de Rome, aux fonctions de [color=#FFCC00][b]Camerlingue[/b][/color] de la Sainte Église Aristotélicienne et Romaine.

En application de l'article 8.2 du livre 5, partie 2, du droit canon relatif au gouvernement suprême du Saint-Siège, Son Éminence Arnarion de Valyria-Borgia est chargé d'achever le mandat confié à Son Éminence Hull de Northshire.



[i][b]Ad Majorem Dei Gloriam [/b][/i]


[i]Faict à Rome, le vingt-huitième jour du mois d'octobre de l’an de grâce MCDLXV de Notre Seigneur. [/i]

[list][img]http://i.imgur.com/BrUbmJI.png[/img][img]http://img4.hostingpics.net/pics/759168rehael2.png[/img][/list]

[i]Pour le Sacré-Collège de Cardinaux,
Tibère de Plantagenest, dict Rehael,
Doyen.[/i]

 [/list]
 [/quote]
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Arnarion
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MessagePosté le: Lun Oct 30, 2017 11:41 pm    Sujet du message: Répondre en citant

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    Nomination of the Archdeacon of Roma



    We, Arnarion de Valyria-Borgia, as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,



      Have ruled and ordered, and by our present perpetual and final edict, say and order the elevation of Rodrigo Manzanarez [ Rodrigomanzanarez ] to the function of Cardinal Archdeacon of Roma.


    Ad Majorem Dei Gloriam

    Given in Rome on the 30th day of the 10th month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, H.E. Arnarion de Valyria-Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.




Code:
[quote]
[list][img]http://i.imgur.com/3VysvJd.png[/img]



[size=18][color=#FFCC00][b]Nomination of the Archdeacon of Roma[/b][/color][/size]



[b]We, Arnarion de Valyria-Borgia, as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,[/b]


[list][color=black]Have ruled and ordered, and by our present perpetual and final edict, say and order the elevation of [/color][b][color=#FFCC00]Rodrigo Manzanarez[/color][/b][color=black] [size=9][ Rodrigomanzanarez ][/size] to the function of Cardinal Archdeacon of Roma.[/color][/list]

[i][b]Ad Majorem Dei Gloriam [/b][/i]

Given in Rome on the 30th day of the 10th month of the Year of our Lord MCDLXV.   


[list][img]http://i.imgur.com/BrUbmJI.png[/img][/list]

 [i]For the Sacred College of Cardinals, H.E Arnarion de Valyria-Borgia,
Sanctae Romanae Ecclesiae Cardinalis Camerarius.[/i][/list]
[/quote]

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MessagePosté le: Dim Nov 05, 2017 7:17 pm    Sujet du message: Répondre en citant

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    Elevation of Rehael to the charge of Chancellor of the Congregation for the Causes of Saints



    We, Arnarion de Valyria-Borgia, as Archdeacon of Roma as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,



      Have ruled and ordered, and by our present perpetual and final edict, say and order the elevation of Tibère de Plantagenest [ Rehael ] to the charge of Chancellor of the Congregation for the Causes of Saints.


    Ad Majorem Dei Gloriam

    Given in Rome on the Vth day of the XIth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.


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MessagePosté le: Ven Nov 17, 2017 8:25 pm    Sujet du message: Répondre en citant

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    Elevation of Nicollielo to the rank of National Suffragan cardinal within the Portuguese-speaking Pontifical Consistory



    We, Arnarion de Valyria-Borgia, as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,



      Have ruled and ordered, and by our present perpetual and final edict, say and order the elevation of Nicollielo [ Nicollielo ] to the rank of national suffragan cardinal in the Portuguese-speaking Pontifical Consistory.


    Ad Majorem Dei Gloriam

    Given in Rome on the XVIIth day of the XIth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.


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MessagePosté le: Ven Nov 24, 2017 12:31 am    Sujet du message: Répondre en citant

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    Elevation of Rodrigo Manzanarez to the charge of Chancellor of the Holy Armies



    We, Arnarion de Valyria-Borgia, as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,



      Have ruled and ordered, and by our present perpetual and final edict, say and order the elevation of Rodrigo Manzanarez [ Rodrigomanzanarez ] to the charge of Chancellor of the Congregation of the Holy Armies.


    Ad Majorem Dei Gloriam

    Given in Rome on the XXIIIth day of the XIth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.


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MessagePosté le: Sam Nov 25, 2017 1:18 am    Sujet du message: Répondre en citant

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    Sulla Carta dei Popoli, chiarimenti necessari



    Noi, Arnarion de Valyria, nella mia qualità di Sanctae Romanae Ecclesiae Cardinalis Camerarius
    In nome dei Cardinali della Santa Chiesa Aristotelica riuniti nel Collegio Sacro, di fronte all'Altissimo e sotto lo sguardo di Aristotele, per grazia di Dio e del papa Innocenzo VIII,




      Riteniamo di dover chiarire i fatti concernenti il documento chiamato "Carta dei Popoli".
      Questa Carta esprime i valori di una città volta agli insegnamenti di Aristotele e Christos, condivisi da tutta la società Aristotelica e di chi unisce insieme le persone, offrendo loro una base comune.
      E' da questi valori che le nostre leggi e costumi sono formati ed è attraverso essi che noi viviamo come modelli di virtù sulla retta via di Dio.

      Dobbiamo vedere la Carta per quello che è: un documento in cui i firmatari confermano l'adozione di questi valori, già comunque operanti nelle province imperiali italiche, senza che questi ultimi abbiano ripercussioni politiche o diplomatiche nelle province imperiali d'Italia,
      Ciò nondimeno, con la presente invitiamo le parti che non hanno firmato ad avvicinarsi ai loro fratelli e sorelle nell'esaltazioni di questi valori, che può solo rafforzare il legame fraterno nell'unità Aristotelica.

      Per evitare future fuorvianti interpretazioni della Charta, vogliamo chiarire che i sigilli verdi apposti su di essa devono essere interpretati secondo la tradizione della Santa Chiesa Aristotelica.
      Secondo questa tradizione:

      - il colore "Oro" è usato per annunci ufficiali e pubblici
      - il colore "Rosso" è utilizzato per le conversazioni private
      - il colore "Verde" è usato per annunci spirituali e senza limiti di tempo (certificati, concordati ...)

      Seguendo questo sistema sigillografico, le province che hanno firmato la Charta si sono limitate ad aderire solo ai principi spirituali e agli alti ideali contenuti nella Charta stessa. Possano questi ideali e principi guidare le anime dei buoni aristotelici a costruire un mondo migliore.
      Dato questo puro intento ideale della Charta, vogliamo semplicemente ricordare che i confini tra questioni secolari e spirituali sono ben regolati nei concordati esistenti. La Charta non cambia nulla nel contenuto e nella sostanza di questi accordi.



    Ad Majorem Dei Gloriam

    Firmato a Roma l' XXII giorno del XI mese dell'anno del signore MCDLXV




    Per il Sacro Collegio cardinalizio, Arnarion de Valyria Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.





Citation:





    About People's Charter, necessary clarifications



    We, Arnarion de Valyria, as Sanctae Romanae Ecclesiae Cardinalis Camerarius
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, facing the Most High and under the look of Aristotle, for the grace of God and of Pope Innocent VIII,




      We believe we must clarify the facts about the document called "People's Charter".
      This Charter expresses the values of a city in the teachings of Aristotle and Christos, shared by all Aristotlean society and those who unite people together, offering them a common basis.
      It is from these values that our laws and customs are formed and it is through them that we live as models of virtue on the straight path of God.

      We must see the Charter for what it is: a document in which the signatories confirm the adoption of these values, already operating in the imperial provinces of Italy, without the latter having political or diplomatic repercussions in the imperial provinces of Italy.
      Nevertheless, we hereby invite the parties who have not signed up to join their brothers and sisters in the exaltation of these values, which can only strengthen the fraternal bond in Aristotelian unity.

      In order to avoid future misleading interpretations of the Charter, we want to clarify that the green seals on it must be interpreted according to the tradition of the Holy Aristotelian Church.
      According to this tradition:

      - "Gold" color is used for official and public announcements
      - "Red" is used for private conversations
      - "Green" color is used for spiritual announcements and without time limits (certificates, concordats ...)

      Following this sealing system, the provinces that signed the Charter have only adhered to the spiritual principles and high ideals contained in the Charter itself. May these ideals and principles guide the souls of the good Aristotelians to building a better world.
      Given this purely ideal intent of the Charter, we simply want to remember that the boundaries between secular and spiritual issues are well regulated in existing concordats. The Charter does not change anything in the content and substance of these concordats.



    Ad Majorem Dei Gloriam

    Signed in Rome on the XXII day of the 11th month of the year of MCDLXV




     For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.


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MessagePosté le: Sam Déc 09, 2017 12:06 am    Sujet du message: Répondre en citant

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    Ab origine fidelis


    We, Arnarion de Valyria-Borgia, as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,

    To the Imperial administration,
    To the whole Empire,
    & To the Modenese people,



    Hagiography of St.Thomas, Chapter IV : "The mirror to the princes" a écrit:

    3 The count did not share this position in any way, so he said, "But I am a prince. In this, I do what I want. You had told me earlier that it was necessary to distinguish what is from the spiritual sphere, from that which is from the temporal sphere, isn't it ? That's good, the war between counties, something that escapes the mind. There is nothing more earthly. Thomas replied, "Certainly, my lord. But that does not mean that the two spheres are onthe same level. All power comes from God through the people. Temporal authority is autonomous only insofar as it preserves this principle in memory. It can therefore govern only in the respect of the norm which founds it, thus with the assent of the church. It must conform its actions to the opinions of the clergy, and in particular to that of his Holiness the Pope, sovereign of all sovereigns ".


    Above all, it is necessary for us in this situation to recall the nature and essence of a Concordat. This derives directly from Canon Law, which takes as its source Dogma and Doctrine. That is to say, stemming directly from the teachings revealed by God himself, from those of Aristotle and Christos, and finally from Fathers of the Church. It is a fragment of the spiritual law which forms and governs the laws of men, and can only be held in high esteem for the sake of its high Creator.
    A Concordat is not a treaty, nor is it an edict or a compilation of laws. It is a territorial arrangement of these spiritual law and secular law. It is a sacred commitment that connects God with men, His Church with men's institutions. Whoever breaks this commitment is perjured before the Divine Face. He is therefore a criminal before God and ranks in the flock of heretics.
    The Holy Church, in its apostolate to the nations, holds the Concordats with the secular provinces highly esteemed, and none of the parties can violate any of them without being obliged to break the Canon Law itself of which it is He is submissive as he is submitted to God.

    By the grace of God, a Concordat has been concluded between the Holy Church and the Holy Empire, perfect illustration of filiation from a mother to her son and promise of mutual help under God's gaze. Just as the Holy Church then pledged to respect the decisions of the imperial administration, the Holy Roman Empire then undertook to respect the decisions of the Holy See. He is therefore bound by a child's unwavering oath to His Blessed Mother to respect the decisions of the courts of the Holy Inquisition, as he has committed to do in II.1 and IV.2. The Holy Church therefore invites her beloved son to respect his oath and to acknowledge that the named Anajs, legally tried and found guilty, is currently under interdict, her baptized rights being suspended.

    By the same grace of God, a Concordat has been concluded between the Holy Church and the Duchy of Modena, confirming the respect of the spiritual law within the ducal administrations as well as the respect of the secular law within clerical administration. This introduces special conditions for access to the ducal throne, quoted in Article II.5. Not being in order following her conviction by the Holy Inquisition and the loss of her baptized rights, the person named Anajs can not legally be recognized as a Duchess of Modena. She cant be recognized without this recognition being in full violation of the present Concordat and in fact, enters into an offense with God's Law and leaves the door of Modena open to heresy.

    Let us express our outrage seeing the manner in which the clergy of the Province of Ravenna are treated, until the Archbishop himself. Because the Church respects the law, she is blamed. Because she remains faithful to her oath toward her sons, she is threatened. Because she refuses to propagate the lie, the error and bow before the heresy, people judges her, people condemns her. This sedition, coming from all levels of the City, is an unacceptable behavior, which can not come from fervent Aristotelians, but from men and women guided by Belial and Leviathan, demon princes of pride and anger. Themselves, encouraging behind the scenes those who, outside the Church, dare to oppose the Concordat frontally and report a religious liberalism highly condemned by God through Aristotle, Christos and St. Thomas.

    Not content to be in complete infringement with the concordat of Modena, the so-called Duchess reiterates her rebellion against the Church by suspending it unilaterally. This again proves not only her perinkess towards the Holy Church, but her persistence in heresy. The No-name having become master of her soul, let us act the danger it represents for the community of faithfuls in Modena. By consequence, on the principle of the latae sententiae, we ask for her immediate and without delay excommunication . She is by now banished from the Aristotelian community, all her rights and privileges are here and now withdrawn. However hereby encourage the people of Modena to continue to obey and respect the laws as well as the rightful established order.

    Therefore, and legally in relation to the Concordat of Modena, let us reaffirm that the Church has no alternative but to refuse the recognition of Anajs as Duchess of Modena.
    Therefore, and legally in relation to the Concordat of Modena, let us affirm that all spiritual authority as secular one can not show her any recognition.
    Therefore and legally in relation to the Imperial Concordat, let us invite the Holy Roman Empire to respect its oath and no longer recognize the denominated Anajs as legitimate Duchess of Modena.

    Finally, let us invite the Empire to formally recognize her excommunicated condition, act accordingly with the the greatest firmness and become one with the Church in order to condemn and punish those who rebel against their Holy Mother Church.

    The thoughts and prayers of the Cardinals of the Holy Curia are with all the faithful of Modena. May the Archangel of the Temperance, Gabriel, be with all of you and help you endure these hard moments.


    Ad Majorem Dei Gloriam


    Given in Rome on the VIIIth day of the XIIth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.



Citation:



    Ab origine fidelis




    Noi, Arnarion de Valyria-Borgia, Sanctae Romanae Ecclesiae Cardinalis Camerarius,
    A nome dei Cardinali della Santa Chiesa aristotelica riuniti nel Sacro Collegio, davanti all'Onnipotente e sotto lo sguardo di Aristotele, per grazia di Dio e del Papa Innocenzo VIII,

    All'amministrazione imperiale,
    All'intero Impero,
    E al popolo Modenese,


    Agiografia di S.Tommaso, Capitolo IV: "Lo specchio dei principi":

    Citation:
    3 Il conte non condivideva questa posizione in alcun modo, quindi disse: "Ma io sono un principe. In questo faccio quello che voglio. Mi avevi detto prima che era necessario distinguere ciò che è dalla sfera spirituale, da ciò che proviene dalla sfera temporale, non è così? È una buona cosa, la guerra tra le contee, qualcosa che sfugge alla mente. Non c'è nulla di più terreno. Tommaso rispose: "Certamente, mio signore. Ma ciò non significa che le due sfere si trovino allo stesso livello. Tutto il potere viene da Dio attraverso il popolo. L'autorità temporale è autonoma solo nella misura in cui conserva questo principio nella memoria. Può quindi governare solo nel rispetto della norma che lo fonda, quindi con il consenso della chiesa. Deve conformare le sue azioni alle opinioni del clero, e in particolare a quella di Sua Santità il Papa, sovrano di tutti i sovrani ".



    Soprattutto, è necessario per noi in questa situazione ricordare la natura e l'essenza di un Concordato. Ciò deriva direttamente dal Diritto Canonico, che prende come fonte il Dogma e la Dottrina. Vale a dire, che deriva direttamente dagli insegnamenti rivelati da Dio stesso, da quelli di Aristotele e Christos, e infine dai Padri della Chiesa. È un frammento della legge spirituale che forma e governa le leggi degli uomini e può essere tenuto in grande considerazione solo per amore del suo alto Creatore.
    Un Concordato non è un trattato, non è un editto o una raccolta di leggi. È un accordo territoriale di queste leggi spirituali e laiche. È un impegno sacro che collega Dio con gli uomini, la sua Chiesa con le istituzioni degli uomini. Chiunque rompe questo impegno è spergiuro dinanzi al Volto Divino. È quindi un criminale di fronte a Dio e si schiera nello stormo degli eretici.
    La Santa Chiesa, nel suo apostolato verso le nazioni, tiene in grande considerazione i Concordati con le province secolari, e nessuna delle parti può violare alcuno di essi senza essere obbligata a violare lo stesso Diritto Canonico, cui è sottomessa come è sottomessa a Dio.

    Per grazia di Dio, è stato concluso un Concordato tra la Santa Chiesa e il Sacro Impero, perfetta illustrazione della filiazione da una madre a suo figlio e promessa di aiuto reciproco sotto lo sguardo di Dio. Proprio come la Santa Chiesa allora si impegnò a rispettare le decisioni dell'amministrazione imperiale, il Sacro Romano Impero si impegnò quindi a rispettare le decisioni della Santa Sede. È quindi vincolato dall'incondizionato giuramento di un bambino a Sua Madre Benedetta a rispettare le decisioni dei tribunali della Santa Inquisizione, come si è impegnato a fare in II.1 e IV.2. La Santa Chiesa invita quindi il suo amato figlio a rispettare il suo giuramento e a riconoscere che colei chiamata Anajs, legalmente processata e giudicata colpevole, è attualmente sotto interdizione, i suoi diritti di battesimo vengono sospesi.

    Con la stessa grazia di Dio, è stato concluso un Concordato tra la Santa Chiesa e il Ducato di Modena, confermando il rispetto della legge spirituale all'interno delle amministrazioni ducali e il rispetto della legge secolare all'interno dell'amministrazione clericale. Ciò introduce condizioni speciali per l'accesso al trono ducale, citato nell'articolo II.5. Non essendo in ordine a seguito della sua condanna da parte della Santa Inquisizione e la perdita dei suoi diritti di battezzata, la persona chiamata Anajs non può essere legalmente riconosciuta come duchessa di Modena. Non può essere riconosciuta senza che questo riconoscimento sia in piena violazione dell'attuale Concordato e, di fatto, sia un reato con la Legge di Dio e lasci aperta la porta di Modena all'eresia.

    Esprimiamo il nostro sdegno vedendo il modo in cui viene trattato il clero della Provincia di Ravenna, perfino lo stesso Arcivescovo. Poiché la Chiesa rispetta la legge, è accusata. Poiché rimane fedele al suo giuramento verso i suoi figli, è minacciata. Poiché si rifiuta di propagare la menzogna, l'errore e di inchinarsi davanti all'eresia, la gente la giudica, la gente la condanna. Questa sedizione, proveniente da tutti i livelli della Città, è un comportamento inaccettabile, che non può venire da ferventi Aristotelici, ma da uomini e donne guidati da Belial e Leviatano, principi demoni della superbia e della rabbia. Essi stessi, incoraggiando dietro le quinte chi, al di fuori della Chiesa, osa opporsi frontalmente al Concordato e parla di un liberalismo religioso fortemente condannato da Dio attraverso Aristotele, Christos e San Tommaso.

    Non contenta di essere in completa violazione con il concordato di Modena, la cosiddetta duchessa ribadisce la sua ribellione contro la Chiesa, sospendendolo unilateralmente. Ciò dimostra nuovamente non solo la sua insolenza nei confronti della Santa Chiesa, ma la sua persistenza nell'eresia. Essendo il Senzanome diventato padrone della sua anima, affermiamo il pericolo che rappresenta per la comunità dei fedeli di Modena. Di conseguenza, sul principio della latae sententiae, chiediamo la sua immediata scomunica senza indugi. È ormai bandita dalla comunità aristotelica, tutti i suoi diritti e privilegi sono qui e ora ritirati. Tuttavia con la presente incoraggiamo i cittadini di Modena a continuare a obbedire e a rispettare le leggi e l'ordine legittimo stabilito.

    Pertanto, e legalmente in relazione al Concordato di Modena, riaffermiamo che la Chiesa non ha altra alternativa che rifiutare il riconoscimento di Anajs come duchessa di Modena.
    Pertanto, e legalmente in relazione al Concordato di Modena, affermiamo che tutta l'autorità spirituale come quella laica non possono mostrarle alcun riconoscimento.
    Pertanto, legalmente in relazione al Concordato imperiale, invitiamo il Sacro Romano Impero a rispettare il suo giuramento e non riconoscere più la denominata Anajs come legittima duchessa di Modena.

    Infine, invitiamo l'Impero a riconoscere formalmente la sua condizione di scomunicata, ad agire con la più grande fermezza e unirsi alla Chiesa per condannare e punire coloro che si ribellano contro la loro Santa Madre Chiesa.

    I pensieri e le preghiere dei Cardinali della Santa Curia sono con tutti i fedeli di Modena. Possa l'Arcangelo della Temperanza, Gabriele, essere con tutti voi e aiutarvi a sopportare questi momenti difficili.

    Ad Majorem Dei Gloriam

    Dato a Roma l'VIII giorno del XII mese dell'Anno di nostro Signore MCDLXV.





    For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.




Code:
[quote][list][img]http://i.imgur.com/3VysvJd.png[/img]


[size=18][color=#FFCC00][b]Ab origine fidelis[/b][/color][/size]


[b]We, Arnarion de Valyria-Borgia, as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,

To the Imperial administration,
To the whole Empire,
& To the Modenese people,[/b]
 

[quote="Hagiography of St.Thomas, Chapter IV : "The mirror to the princes""]
3 The count did not share this position in any way, so he said, "But I am a prince. In this, I do what I want. You had told me earlier that it was necessary to distinguish what is from the spiritual sphere, from that which is from the temporal sphere, isn't it ? That's good, the war between counties, something that escapes the mind. There is nothing more earthly. Thomas replied, "Certainly, my lord. But that does not mean that the two spheres are onthe same level. All power comes from God through the people. Temporal authority is autonomous only insofar as it preserves this principle in memory. It can therefore govern only in the respect of the norm which founds it, thus with the assent of the church. It must conform its actions to the opinions of the clergy, and in particular to that of his Holiness the Pope, sovereign of all sovereigns ".[/quote]

Above all, it is necessary for us in this situation to recall the nature and essence of a Concordat. This derives directly from Canon Law, which takes as its source Dogma and Doctrine. That is to say, stemming directly from the teachings revealed by God himself, from those of Aristotle and Christos, and finally from Fathers of the Church. It is a fragment of the spiritual law which forms and governs the laws of men, and can only be held in high esteem for the sake of its high Creator.
A Concordat is not a treaty, nor is it an edict or a compilation of laws. It is a territorial arrangement of these spiritual law and secular law. It is a sacred commitment that connects God with men, His Church with men's institutions. Whoever breaks this commitment is perjured before the Divine Face. He is therefore a criminal before God and ranks in the flock of heretics.
The Holy Church, in its apostolate to the nations, holds the Concordats with the secular provinces highly esteemed, and none of the parties can violate any of them without being obliged to break the Canon Law itself of which it is He is submissive as he is submitted to God.

By the grace of God, a Concordat has been concluded between the Holy Church and the Holy Empire, perfect illustration of filiation from a mother to her son and promise of mutual help under God's gaze. Just as the Holy Church then pledged to respect the decisions of the imperial administration, the Holy Roman Empire then undertook to respect the decisions of the Holy See. He is therefore bound by a child's unwavering oath to His Blessed Mother to respect the decisions of the courts of the Holy Inquisition, as he has committed to do in II.1 and IV.2. The Holy Church therefore invites her beloved son to respect his oath and to acknowledge that the named Anajs, legally tried and found guilty, is currently under interdict, her baptized rights being suspended.

By the same grace of God, a Concordat has been concluded between the Holy Church and the Duchy of Modena, confirming the respect of the spiritual law within the ducal administrations as well as the respect of the secular law within clerical administration. This introduces special conditions for access to the ducal throne, quoted in Article II.5. Not being in order following her conviction by the Holy Inquisition and the loss of her baptized rights, the person named Anajs can not legally be recognized as a Duchess of Modena. She cant be recognized without this recognition being in full violation of the present Concordat and in fact, enters into an offense with God's Law and leaves the door of Modena open to heresy.

Let us express our outrage seeing the manner in which the clergy of the Province of Ravenna are treated, until the Archbishop himself. Because the Church respects the law, she is blamed. Because she remains faithful to her oath toward her sons, she is threatened. Because she refuses to propagate the lie, the error and bow before the heresy, people judges her, people condemns her. This sedition, coming from all levels of the City, is an unacceptable behavior, which can not come from fervent Aristotelians, but from men and women guided by Belial and Leviathan, demon princes of pride and anger. Themselves, encouraging behind the scenes those who, outside the Church, dare to oppose the Concordat frontally and report a religious liberalism highly condemned by God through Aristotle, Christos and St. Thomas.

Not content to be in complete infringement with the concordat of Modena, the so-called Duchess reiterates her rebellion against the Church by suspending it unilaterally. This again proves not only her perinkess towards the Holy Church, but her persistence in heresy. The No-name having become master of her soul, let us act the danger it represents for the community of faithfuls in Modena. By consequence, on the principle of the latae sententiae, we ask for her immediate and without delay excommunication . She is by now banished from the Aristotelian community, all her rights and privileges are here and now withdrawn. However hereby encourage the people of Modena to continue to obey and respect the laws as well as the rightful established order.

Therefore, and legally in relation to the Concordat of Modena, let us reaffirm that the Church has no alternative but to refuse the recognition of Anajs as Duchess of Modena.
Therefore, and legally in relation to the Concordat of Modena, let us affirm that all spiritual authority as secular one can not show her any recognition.
Therefore and legally in relation to the Imperial Concordat, let us invite the Holy Roman Empire to respect its oath and no longer recognize the denominated Anajs as legitimate Duchess of Modena.

Finally, let us invite the Empire to formally recognize her excommunicated condition, act accordingly with the the greatest firmness and become one with the Church in order to condemn and punish those who rebel against their Holy Mother Church.

The thoughts and prayers of the Cardinals of the Holy Curia are with all the faithful of Modena. May the Archangel of the Temperance, Gabriel, be with all of you and help you endure these hard moments.


[i][b]Ad Majorem Dei Gloriam [/b][/i]


Given in Rome on the VIIIth day of the XIIth month of the Year of our Lord MCDLXV. [/list]

[list][img]http://i.imgur.com/BrUbmJI.png[/img][/list]

 [list][i]For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
Sanctae Romanae Ecclesiae Cardinalis Camerarius.[/i][/list][/quote]





Code:
[quote][list][img]http://i.imgur.com/3VysvJd.png[/img]


[size=18][color=#FFCC00][b]Ab origine fidelis[/b][/color][/size]




Noi, Arnarion de Valyria-Borgia, Sanctae Romanae Ecclesiae Cardinalis Camerarius,
A nome dei Cardinali della Santa Chiesa aristotelica riuniti nel Sacro Collegio, davanti all'Onnipotente e sotto lo sguardo di Aristotele, per grazia di Dio e del Papa Innocenzo VIII,

All'amministrazione imperiale,
All'intero Impero,
E al popolo Modenese,


Agiografia di S.Tommaso, Capitolo IV: "Lo specchio dei principi":

[quote]3 Il conte non condivideva questa posizione in alcun modo, quindi disse: "Ma io sono un principe. In questo faccio quello che voglio. Mi avevi detto prima che era necessario distinguere ciò che è dalla sfera spirituale, da ciò che proviene dalla sfera temporale, non è così? È una buona cosa, la guerra tra le contee, qualcosa che sfugge alla mente. Non c'è nulla di più terreno. Tommaso rispose: "Certamente, mio signore. Ma ciò non significa che le due sfere si trovino allo stesso livello. Tutto il potere viene da Dio attraverso il popolo. L'autorità temporale è autonoma solo nella misura in cui conserva questo principio nella memoria. Può quindi governare solo nel rispetto della norma che lo fonda, quindi con il consenso della chiesa. Deve conformare le sue azioni alle opinioni del clero, e in particolare a quella di Sua Santità il Papa, sovrano di tutti i sovrani ".[/quote]


Soprattutto, è necessario per noi in questa situazione ricordare la natura e l'essenza di un Concordato. Ciò deriva direttamente dal Diritto Canonico, che prende come fonte il Dogma e la Dottrina. Vale a dire, che deriva direttamente dagli insegnamenti rivelati da Dio stesso, da quelli di Aristotele e Christos, e infine dai Padri della Chiesa. È un frammento della legge spirituale che forma e governa le leggi degli uomini e può essere tenuto in grande considerazione solo per amore del suo alto Creatore.
Un Concordato non è un trattato, non è un editto o una raccolta di leggi. È un accordo territoriale di queste leggi spirituali e laiche. È un impegno sacro che collega Dio con gli uomini, la sua Chiesa con le istituzioni degli uomini. Chiunque rompe questo impegno è spergiuro dinanzi al Volto Divino. È quindi un criminale di fronte a Dio e si schiera nello stormo degli eretici.
La Santa Chiesa, nel suo apostolato verso le nazioni, tiene in grande considerazione i Concordati con le province secolari, e nessuna delle parti può violare alcuno di essi senza essere obbligata a violare lo stesso Diritto Canonico, cui è sottomessa come è sottomessa a Dio.

Per grazia di Dio, è stato concluso un Concordato tra la Santa Chiesa e il Sacro Impero, perfetta illustrazione della filiazione da una madre a suo figlio e promessa di aiuto reciproco sotto lo sguardo di Dio. Proprio come la Santa Chiesa allora si impegnò a rispettare le decisioni dell'amministrazione imperiale, il Sacro Romano Impero si impegnò quindi a rispettare le decisioni della Santa Sede. È quindi vincolato dall'incondizionato giuramento di un bambino a Sua Madre Benedetta a rispettare le decisioni dei tribunali della Santa Inquisizione, come si è impegnato a fare in II.1 e IV.2. La Santa Chiesa invita quindi il suo amato figlio a rispettare il suo giuramento e a riconoscere che colei chiamata Anajs, legalmente processata e giudicata colpevole, è attualmente sotto interdizione, i suoi diritti di battesimo vengono sospesi.

Con la stessa grazia di Dio, è stato concluso un Concordato tra la Santa Chiesa e il Ducato di Modena, confermando il rispetto della legge spirituale all'interno delle amministrazioni ducali e il rispetto della legge secolare all'interno dell'amministrazione clericale. Ciò introduce condizioni speciali per l'accesso al trono ducale, citato nell'articolo II.5. Non essendo in ordine a seguito della sua condanna da parte della Santa Inquisizione e la perdita dei suoi diritti di battezzata, la persona chiamata Anajs non può essere legalmente riconosciuta come duchessa di Modena. Non può essere riconosciuta senza che questo riconoscimento sia in piena violazione dell'attuale Concordato e, di fatto, sia un reato con la Legge di Dio e lasci aperta la porta di Modena all'eresia.

Esprimiamo il nostro sdegno vedendo il modo in cui viene trattato il clero della Provincia di Ravenna, perfino lo stesso Arcivescovo. Poiché la Chiesa rispetta la legge, è accusata. Poiché rimane fedele al suo giuramento verso i suoi figli, è minacciata. Poiché si rifiuta di propagare la menzogna, l'errore e di inchinarsi davanti all'eresia, la gente la giudica, la gente la condanna. Questa sedizione, proveniente da tutti i livelli della Città, è un comportamento inaccettabile, che non può venire da ferventi Aristotelici, ma da uomini e donne guidati da Belial e Leviatano, principi demoni della superbia e della rabbia. Essi stessi, incoraggiando dietro le quinte chi, al di fuori della Chiesa, osa opporsi frontalmente al Concordato e parla di un liberalismo religioso fortemente condannato da Dio attraverso Aristotele, Christos e San Tommaso.

Non contenta di essere in completa violazione con il concordato di Modena, la cosiddetta duchessa ribadisce la sua ribellione contro la Chiesa, sospendendolo unilateralmente. Ciò dimostra nuovamente non solo la sua insolenza nei confronti della Santa Chiesa, ma la sua persistenza nell'eresia. Essendo il Senzanome diventato padrone della sua anima, affermiamo il pericolo che rappresenta per la comunità dei fedeli di Modena. Di conseguenza, sul principio della latae sententiae, chiediamo la sua immediata scomunica senza indugi. È ormai bandita dalla comunità aristotelica, tutti i suoi diritti e privilegi sono qui e ora ritirati. Tuttavia con la presente incoraggiamo i cittadini di Modena a continuare a obbedire e a rispettare le leggi e l'ordine legittimo stabilito.

Pertanto, e legalmente in relazione al Concordato di Modena, riaffermiamo che la Chiesa non ha altra alternativa che rifiutare il riconoscimento di Anajs come duchessa di Modena.
Pertanto, e legalmente in relazione al Concordato di Modena, affermiamo che tutta l'autorità spirituale come quella laica non possono mostrarle alcun riconoscimento.
Pertanto, legalmente in relazione al Concordato imperiale, invitiamo il Sacro Romano Impero a rispettare il suo giuramento e non riconoscere più la denominata Anajs come legittima duchessa di Modena.

Infine, invitiamo l'Impero a riconoscere formalmente la sua condizione di scomunicata, ad agire con la più grande fermezza e unirsi alla Chiesa per condannare e punire coloro che si ribellano contro la loro Santa Madre Chiesa.

I pensieri e le preghiere dei Cardinali della Santa Curia sono con tutti i fedeli di Modena. Possa l'Arcangelo della Temperanza, Gabriele, essere con tutti voi e aiutarvi a sopportare questi momenti difficili.

Ad Majorem Dei Gloriam

Dato a Roma l'VIII giorno del XII mese dell'Anno di nostro Signore MCDLXV.[/list]


[list][img]http://i.imgur.com/BrUbmJI.png[/img][/list]

 [list][i]For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
Sanctae Romanae Ecclesiae Cardinalis Camerarius.[/i][/list][/quote]

_________________


Dernière édition par Arnarion le Mar Déc 12, 2017 12:16 am; édité 1 fois
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Pie de Valence
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Primatie de Bretagne - Nomination à titre très exceptionnel


Suite à la demande qui nous a été transmise par Monseigneur Cathelineau, à titre très exceptionnel et temporairement dérogatoire aux statuts de l'Iliz Breizh,


Nous, Cardinaux du Consistoire Pontifical Francophone, acceptons de nommer ledit Monseigneur Cathelineau Primat de cette zone géodogmatique tout en restant archevêque de Tours, avec mission d'y remettre de l'ordre et de préparer sa succession à Tours.



Rédigé et scellé au nom du Consistoire Pontifical Francophone par nous, Pie II de Valence, cardinal national électeur, le 9 décembre 1465, sous le pontificat de Sa Sainteté Innocent VIII.



SE Pie II de Valence,
Cardinal-Archevêque de Lyon



_________________
"Le modernisme n'est ni une dérive, ni une horreur, ni une maladie honteuse. C'est le terreau de la rénovation de l'Eglise, la terreur des conservateurs, l'air pur qui vivifiera la foi" (Pie II de Valence)
"On n'est jamais dans le mensonge quand on prêche la paix et l'apaisement, toujours quand on prêche la haine d'autrui" (Pie II de Valence)
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    Rotation in the German-speaking Pontifical consistory



    We, Arnarion de Valyria-Borgia, as Sanctae Romanae Ecclesiae Cardinalis Camerarius,
    In the name of the Cardinals of the Holy Aristotelian Church gathered in the Sacred College, in front of the Almighty and under the gaze of Aristotle, by the grace of God and the Pope Innocent VIII,



      Have ruled and ordered, and by our present perpetual and final edict, say and order the rotation of His Eminence Kalixtus de Montfort Beaumont d'Autevielle [ Kalixtus ] with His Eminence Carissima von Merdarion [ Carisima ] as national elector cardinal.


    Ad Majorem Dei Gloriam

    Given in Rome on the XIIth day of the XIIth month of the Year of our Lord MCDLXV.




    For the Sacred College of Cardinals, Arnarion de Valyria Borgia,
    Sanctae Romanae Ecclesiae Cardinalis Camerarius.


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Annulation de mariage entre Miriella Fraisse et Thomas Levrat


Suite à l'examen des conclusions de l'enquête inquisitoriale faite à la requête de Thomas Levrat, l'époux,

suite à notre déclaration de recevabilité de la demande en date du 3 décembre,

suite à notre avis favorable transmis à la Curie,

suite au nihil obstat de la Curie,


Nous, membres du Consistoire Pontifical Francophone, proclamons officiellement

l'annulation du mariage entre Miriella Fraisse et Thomas Levrat pour les raisons suivantes:


- l'épouse était déjà mariée au Sieur Nathan Sidjéno D'Ambroise;

- elle a dissimulé sa véritable identité Flora de Montbazon Navailles sous celle de Miriela Fraisse pour contracter mariage avec le Sieur Thomas Levrat.



Conformément au Droit Canon,

Citation:
Article 12 : L’annulation du mariage reconnaît de facto le mariage comme nul rétroactivement. Il n’a de ce fait, aux yeux de l’Eglise, jamais existé.

Article 13 : Lors d’une annulation du sacrement du mariage, le mariage est reconnu invalide et illégitime. Les effets survenus dans le passé sont illégitimes et reconnus comme tels de façon perpétuelle.



Rédigé et scellé au nom du Consistoire Pontifical Francophone par nous, Pie II de Valence, cardinal national électeur, le 22 décembre 1465, sous le pontificat de Sa Sainteté Innocent VIII.



SE Pie II de Valence,
Cardinal-Archevêque de Lyon



_________________
"Le modernisme n'est ni une dérive, ni une horreur, ni une maladie honteuse. C'est le terreau de la rénovation de l'Eglise, la terreur des conservateurs, l'air pur qui vivifiera la foi" (Pie II de Valence)
"On n'est jamais dans le mensonge quand on prêche la paix et l'apaisement, toujours quand on prêche la haine d'autrui" (Pie II de Valence)
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