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Aaron Cardinal
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Inscrit le: 07 Mar 2006 Messages: 13192 Localisation: Castelli Romani
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Posté le: Dim Mar 28, 2010 6:18 pm Sujet du message: [EN] Preamble - De Ecclesiae Dei fondis |
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De Ecclesiae Dei fondis
Papal Bull « Of the foundations of the Church of God ».
Preamble : The Dogma of the Holy Church Aristotelian, Universal and Roman, and laws that govern its members
Part I : Foundations and doctrines of the Church of God
Article 1 : The Aristotelian Church is the One, Unique Self and Institution of the Almighty.
Article 2 : The Aristotelian Church is the only holder of the Divine Truth and the True Faith. It is inhabited by the divine action and is the organ by which is expressed on Earth and to the community of the faithful the will of the Almighty.
Article 3 : The Aristotelian Church derives its name from the prophet Aristotle, who was the first to reveal the divine truth. It was established by Christos.
Article 4 : As a universal and divine spiritual institution, its mission consist of spreading Aristotelianism to peoples and nations for guiding them on the path to the Solar Paradise.
Article 5 : There is no other prophet outside Aristotle and Christos. The symbiosis of their revelation of the divine message is perfect and immutable. Their message is complementary and indispensable to the understanding of others and the Aristotelian faith .
Article 6 : The Aristotelian Church Dogma is founded on texts from the books and represent the core of the inalienable and necessary beliefs.
(1)
N.B. : We understand as "text from the books" those contained in the Book of Virtues, and the doctrinal texts and writings of the Saints.
Article 7 : Only an extraordinary council, bringing together all the bishops of Aristotelianism, can challenge, modify or refine a dogma.
Article 8 : The Book of Virtues brings together the books of the Aristotelian Myth, the Vitae of Aristotle and Christos and of the Archangels. These are sacred texts and forms the basis of the Aristotelian religion. Their value is dogmatic.
Article 9 : The Aristotelian Church Doctrines form the frame of the Aristotelian belief. Enacted by the theologians and doctors of the Church, they have dogmatic value.
Article 10 : The writings of the saints provide a framework for the doctrines of the Aristotelian Church. These are the teachings of our predecessors in the faith, who lived the Aristotelian virtues in a heroic manner in ever greater intimacy with God. They are the living and constantly renewed tradition of the church, illuminating the sacred mysteries revealed by the prophets.
Article 11 : The Book of Hagiography is a codex of historical biographies of the saints who's vocation is to serve in the spiritual and social elevation of the world through the example of many lives who testified to the Sun heroically in their faith and virtues in their own time.
Article 12 : Every human being a child of God, no segregation based on criteria other than faith, virtue and merit should take place within the Aristotelian Church.
Article 13 : A Blessed One is a dead Aristotelian beatified by the Holy Church in relation to its past life, exemplary and virtuous, worthy of being a social and spiritual example to the Aristotelian.
- Article 13 bis : The rules and procedures leading to the beatification are included in the Canon Law of the Congregation for the Cause of Saints.
Article 14 : A Saint is a Blessed One canonized by the Holy Church in relation to its past life, even more exemplary and more virtuous, than the Blessed One's, and deserving of being such a social and spiritual example to the Aristotelian Community.
- Article 14 bis : The rules and procedures leading to canonization are included in the Canon Law of the Congregation for the Cause of Saints
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Article 15 : The Fathers of the Church are the founders of the Church Aristotelian in its infancy and at time of the Renewal of the Faith under the pontificates of Blessed Father Nicolas V and Eugene V.
Article 16 : The Doctors of the Church are eminent theologians or canonists who have produced or worked on doctrinal, dogmatic or canonical texts of universal significance.
Article 17 : Heterodoxy is an action contrary to the Aristotelian Dogmas, to the doctrines laid down in Canon Law of the Holy Church, damaging to the community of believers and to the holy institution of God, by the induction of error in the mind of the children of the Most High.
Article 18 : The heterodoxies are four types: heresy, schism, paganism and atheism.
Article 19 : The heterodoxies are trialled by the Holy Inquisition in the limits assigned to itself.
Article 20 : The Aristotelian Church makes a distinction between two kinds of charges, status and activities of its members. These differences of nature may be In Gratebus (The Graces) or Res parendo (Things that appear).
- Article 20 bis : The nature In Gratebus regroups things that exists by the Grace of the Creator. The correct abbreviation employed in the Canon Law is IG.
- Article 20 ter : The nature Res Parendo regroups things who appear by themselves while still taking source in the Creation. The correct abbreviation employed in the Canon Law is RP.
(1) The Book of Virtues which is available under the Library in Rome is not complete because it is a translation. The original text is stored in the secret archives of Rome, the theologians of the Congregation for the Cause of Saints are working to finish his translation.
Canonical text on the Foundations of the Church of God,
Given and approved in Rome by the Sacred College during the pontificate of the Holy Father Eugene V, the tenth of April, on Friday, the day of the Holy-Nicolaides, year grace MCDLVII.
First published by the late His Eminence Jeandalf the eleventh of February, the Sunday, of the year MCDLV; reviewed, stamped and re-released by His Eminence Aaron de Nagan, Cardinal Camerlengo, the thirteenth day of April, Easter Monday, the year of grace MCDLVII.
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Aaron Cardinal
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Inscrit le: 07 Mar 2006 Messages: 13192 Localisation: Castelli Romani
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Posté le: Sam Avr 23, 2011 5:01 pm Sujet du message: |
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Citation: |
De Ecclesiae Dei fondis
Papal Bull "The foundations of the Church of God"
- Continued -
Preamble. The dogma of the Holy Aristotelian Church, Roman and Universal, and the statutes that govern its members.
Part II: The status of the Aristotelian community members.
Article 1: Every human has for the Holy Roman and Aristotelian Church a status. It may be believer, faithful, priest or heterodox.
Article 2: The believer is a non-baptized person who shares the Aristotelian faith, the belief in one god and recognizes the Church of Rome as the only institution of the Almighty.
- Article 2a: A believer has the right to receive the sacrament of baptism if their actions and thoughts are consistent with the precepts and doctrines enacted by the Holy Aristotelian Church, respecting the canonical rules for this sacrament.
Article 3: The faithful is a believer who has received the sacrament of baptism and has thereby integrated into the community of the faithful of the Aristotelian Church.
- Article 3a: The faithful is entitled to receive the sacraments of confession, marriage, ordination and funeral if their actions, thoughts and status are consistent with the canonical rules and enacted sacramental doctrine.
Article 4: The priest is a faithful who received the sacrament of ordination.
- Article 4a: The priest has the right to receive the sacraments of confession and funeral if their actions, thoughts and status are consistent with the canonical rules and enacted sacramental doctrine.
Article 5: The heterodox is a person who is outside of the community believers, either because they are struck by a canonical sentence, or because they do not share the Aristotelian faith or belief in one god or do not recognize the Church of Rome as the only institution of the Almighty, or because they are a faithful of another cult.
Note: For the nature of the different heterodoxies, see the articles of the first part (Doctrines and foundations of the Church of Jah) of the Preamble.
Article 6: The status of faithful and priest may be modified or suspended by a canonical disciplinary sentence.
Canonical text on The foundations of the Church of God,
Given and endorsed in Rome by the Sacred College under the pontificate of the Holy Father Eugene V, the twenty-first of April, Tuesday, in the year of grace MCDLVII.
First published by His Eminence Jeandalf on the eleventh of February, Sunday, in the year MCDLV; reviewed, sealed and published again by His Eminence Aaron Nagan, Cardinal Camerlengo, the twenty-first day of April, on Tuesday, in the year of grace MCDLVII.
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Inscrit le: 03 Juil 2014 Messages: 3984 Localisation: Sur les rives du Tibre
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Posté le: Dim Fév 19, 2023 11:48 pm Sujet du message: |
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Citation: |
De Ecclesiae Dei fondis
Papal Bull "The foundations of the Church of Jah".
- Continued -
Preamble. The dogma of the Holy Aristotelian Church, Roman and Universal, and the statutes that govern its members.
Part III: The offices of the aristotelian community.
Article 1: An office is recognized as a religious function in the existing Canon Law, or in the internal regulations of the Roman Congregations, or in the Rules of a religious order recognized by the Curia.
Article 2: One is only regarded as holding an office when the appointment or elevation of the faithful or priest complies with the procedures described in the regulations from which this office is derived.
Article 3: A clerc is one who holds a secular religious office; a regularis is one who holds a regular religious office; a milites is one who holds an office - defined as such in Article 3b or in the Canon Law of the Holy Armies - within the Congregation of the Holy Armies; as opposed to the faithful who does not hold any of these three offices.
NB the office of clerc and its related rules, takes precedence over regularis, and regularis over milites.
- Article 3a: those who are considered regularis of the Church are: the faithful who have embraced a life of monastic rule; the faithful members of religious aristotelian orders, or a religious branch of a military or religious order; and the faithful gathered in a community in an abbey In Gratebus.
- Article 3b: those who are considered milites of the Church are: the faithful members of the armed branches of military orders, being part of the forces of the Holy Aristotelian Armies; and the faithful who are individually or collectively placed under the command of the Holy Armies.
Article 4: Aside from the need to defend the True Faith and to fight infidels who use force, or as otherwise mentioned for certain charges in other books of Canon Law or in the internal regulations of the Roman dicasteries, clerics and regularis, whether milites or not, may not carry arms other than those of apparel related to their social rank.
Article 5: A faithful cannot administer the sacraments and a clerc can only administer those authorized by their office.
Article 6: Only a faithful or priest may hold an office in the Church.
Article 7: The university status of theologian (HRP: Level 6 Churcy Way) is not a religious status, but is required to hold certain offices.
Article 8: Offices in the Aristotelian Church fall into three categories: primary, secondary and tertiary.
Article 9: The primary offices are the hierarchical foundation of the Aristotelian Church. They take precedence over all others.
- Article 9a: The same clerc can only occupy one primary Church office.
Article 10: The secondary offices are additional offices for the Aristotelian Church. They are most often auxiliary offices to the primary ones.
- Article 10a: The same clerc can only occupy two secondary offices in addition to the possible primary office.
Article 11: Tertiary offices are those related to the congregations, or religious orders, or those not falling into one of the first two categories.
- Article 11a: The accumulation of tertiary offices is defined in the rules of each order and congregation. Unless otherwise stated, tertiary offices are combined with possible primary and secondary offices.
Article 12: Priests holding an office of episcopal dignity carry the title of prelate, a privilege granted by virtue of their office being one of faith.
NB This"episcopal dignity" is reflected in the heraldic ornaments by a minimum of three ranks of tassels.
Article 13: Within the secular clergy, a clerc can only be under the direct authority of one other clerc. One can only accumulate offices which comply with this requirement.
Article 14: Honorary and emeritus offices are not taken into account in the rules of accumulation.
Canonical text of the offices in the aristotelian community
Given in Rome under the pontificate of the Holy Father Eugene V, the first day of August in the year of grace MCDLV.
Last endorsement by the College of Cardinals, the tenth of January in the year of grace MCDLVII, on Saturday.
Published by His Eminence Jeandalf, the first of August in the year MCDLV as a preamble of Book 2 of the secular clergy; amended, revised and corrected and reissued by His Eminence Aaron Nagan, Cardinal Camerlengo, the eleventh of January, Sunday, in the year of grace MCDLVII of Our Lord.
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Inscrit le: 03 Juil 2014 Messages: 3984 Localisation: Sur les rives du Tibre
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Posté le: Dim Fév 19, 2023 11:48 pm Sujet du message: |
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Citation: |
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De Ecclesiae Dei fundis
Apostolic Constitution « The foundations of the Church of God ».
- Sequel -
Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam
Part IV : General principles and special provisions
Article 1 : The Supreme Pontiff issues and promulgates the laws, canons and regulations of the Holy Aristotelian Church in the form of an apostolic constitution or an apostolic brief.
Article 1.1 : The Sacred College of Cardinals is empowered, by delegation of the Supreme Pontiff, to promulgate the laws, canons and regulations of the Holy Aristotelian Church in the form of a papal bull or an indult.
Article 1.2 : Any substantial and significant addition or modification of Canon Law, notably when it corrects, reforms or renews several sections or articles in depth, is promulgated in the form of an apostolic constitution, bearing the gold or lead seal of the Supreme Pontiff, or in the form of a papal bull, bearing the gold or lead seal of the Holy Aristotelian Church.
Article 1.3 : Any minor addition or modification of Canon Law, notably when it corrects or amends a small number of articles whose scope is reduced, is promulgated in the form of an apostolic brief, bearing the red wax seal of the Supreme Pontiff, or in the form of an indult, bearing the green wax seal of the Sacred College of Cardinals.
Article 1.4 : Apostolic constitutions, papal bulls, apostolic briefs and indults have a perpetual and universal value and replace the Canons they replace.
Article 1.5 : The Code of Canon Law is revised each time it is amended, is checked regularly and is constantly updated and available in several translations in the Vatican Apostolic Library.
Article 2 : Any decision taken by an institution, a college, or an assembly of the Aristotelian and Roman Church may be revised, amended or suppressed only by the institution that issued it or by a higher institution on which it depends.
Article 3 : The Supreme Pontiff promulgates texts of dogmatic or doctrinal interest which are added to the Dogma of the Aristotelian Church in the form of a dogmatic constitution.
Article 3.1 : The Congregation of the Holy Office and the Causes of Saints is empowered, by delegation of the Supreme Pontiff, to promulgate texts of dogmatic or doctrinal interest which are added to the Dogma of the Aristotelian Church in the form of a decree of its Chancellors.
Article 3.2 : Any substantial and significant addition to the Dogma of the Aristotelian Church is promulgated exclusively in the form of a dogmatic constitution, bearing the golden seal of the Supreme Pontiff. A dogmatic constitution is also required to give validity to decisions of an ecumenical or extraordinary council that could question, modify or refine a dogma.
Article 3.3 : Any minor or non-incisive addition to the Dogma of the Aristotelian Church is promulgated in the form of a decree of the Chancellors of the Congregation of the Holy Office and the Causes of Saints bearing the azurite seal of the Holy Aristotelian Church.
Article 3.4 : Dogmatic constitutions and decrees of the Chancellors of the Congregation of the Holy Office and the Causes of Saints have a perpetual and universal value; they can only be modified by a dogmatic constitution.
Article 3.5 : The entire Dogma that has been recovered or translated from the ancients and then promulgated is checked regularly and is constantly updated and available in several translations in the Vatican Apostolic Library.
Apostolic Constitution on « The Foundations of the Church of God »,
Given in Rome, on the venerated tomb of Saint Titus Prince of the Apostles, on the third day of the month of October, Thursday, the day of Saint Francis of Genoa, in the year of grace MCDLXVII, the first of Our Pontificate.
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Inscrit le: 03 Juil 2014 Messages: 3984 Localisation: Sur les rives du Tibre
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Posté le: Dim Fév 19, 2023 11:48 pm Sujet du message: |
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Licet Dominum laudare
On Peace and the Truce of God
Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam
It is good and just to praise the Lord always and everywhere; and yet, as our venerable fathers taught us, it is even better and more just to gather as brothers and sisters in the True Faith in the holy places and in the days dedicated to His worship to better give thanks to Him under the banner of Love by which He has graciously willed us all to be united. In order to preserve the sanctity of the Lord's Day and the temples dedicated to Him, the Holy Church, through our venerated predecessors or general councils, has instituted and dictated the measures of the Peace and the Truce of God, reaffirmed and modified several times over time and more recently by an edict of the Sacred College of Cardinals by delegation of our venerable predecessor. In view of the various and successive provisions in this matter, which make it necessary to collect and update what is already in force, and wishing to extend this protection to those who are worthy and dear to the Most High, we have decided, established, decreed and ruled, and we decree and rule the following canons, which replace and supplant all previous provisions on thr Peace and the Truce of God.
Part I. The Peace of God
Can. 1 : The Peace of God is the divine and sacrosanct protection perpetually recognised by the Holy Church in defence of places or persons particularly dear to the Most High.
Can. 2 : The violation of the Peace of God is a sacrilegious and profanatory act against the Most High and His Holy Church; by its gravity, it entails the excommunication latae sententiae.
Can. 3 : The Peace of God is violated by whoever, with the exception of our Pontifical Guard, enters or gives the order to enter, armed or with hostile intentions, into a temple of the Most High, be it a humble countryside church or a majestic cathedral.
Can. 4 : The Peace of God is violated by whoever seizes, attempts to seize or gives the order to seize a parish or cathedral, whether by arms or subterfuge; the liberation of the said temples of the Most High which have been desecrated does not constitute a violation of the Peace of God.
Can. 5 : The Peace of God is violated by anyone who beats, assaults, hits or injures an ordained cleric or the militesengaged in holy war, whether by arms or physical violence.
Can. 6 : The Peace of God is violated by whoever attacks a kingdom, a duchy, a county, a republic, a city or any other state exceptionally placed under the protection of the Peace of God by the Holy See.
Part II. The Truce of God
Can. 7 : The Truce of God is the absolute prohibition of committing violent acts, shedding blood or injuring someone on Sunday, placed by the Holy Church to preserve the purity of the day consecrated to God.
Can. 8 : The violation of the Truce of God is a sacrilegious and profanatory act of the day of the Lord and of the Aristotelian Friendship; by its gravity, it entails the excommunication latae sententiae.
Can. 9 : The Truce of God is violated by whoever, at the head of an army, gives the order, between the dawn of Saturday and the dawn of Sunday, to perform an aggressive movement.
Can. 10 : The Truce of God is violated by whoever, whether a general, a military commander or a political leader, orders an army to perform an aggressive movement between the dawn of Saturday and the dawn of Sunday.
Can. 11 : The Truce of God is violated by whoever, as a soldier of an army, follows his commander in an aggressive movement, knowing that such a movement will take effect on Sunday, and sheds blood or injures someone during the day of Sunday; if the action of such a soldier does not result in violent acts, it constitutes only a partial violation of the Truce of God and is subject to an inquisition trial.
Can. 12 : In the context of the Truce of God, aggressive movement means: the movement of an army to a territory or city over which the army or the state which it serves or the allies of the latter have no control de facto; as well as encircling, besieging or trying to penetrate them; the displacement of an army against another army which is not on their white list.
Can. 13 : During the day of Sunday, the use of competing confrontations should be limited, even for friendly purposes, and if possible without the use of weapons. Duels of honour are always prohibited on Sundays.
Can. 14 : Duels of honour, confrontations with hostile intentions or the use of arms on Sunday are only a partial violation of the Truce of God and are subject to an interdict.
n.b. : for more details see the Canon Law on the interdict, canonical text « Virtue stands in the middle » part V: On penalties and penances.
Can. 15 : The Holy See, in exceptional circumstances and only during the holy war or the struggle against evil, may grant exceptions to the observance of the Truce of God in order to guarantee the defense of the True Faith.
Apostolic Constitution on the Peace and the Truce of God,
Given in Rome, on the venerated tomb of Saint Titus Prince of the Apostles, on the twelfth day of the month of December, Thursday, the day of Saint Corentin, in the year of grace MCDLXVII, the first of Our Pontificate.
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