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[English] The Canon Law
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Policarpo



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MessagePosté le: Dim Aoû 26, 2018 5:17 pm    Sujet du message: [English] The Canon Law Répondre en citant

Citation:


    ........
    The Canon Law of the Holy Universal and Roman Aristotelian Church
    - Sanctae Romanae Ecclesiae Codex Iuris Canonici -





Dernière édition par Policarpo le Jeu Fév 07, 2019 8:28 pm; édité 7 fois
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Policarpo



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MessagePosté le: Lun Aoû 27, 2018 6:08 pm    Sujet du message: Répondre en citant

Preamble. The Dogma of the Holy Universal and Roman Aristotelian Church, and laws that govern its members
- De Ecclesiae Dei fondis -
_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter
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MessagePosté le: Lun Aoû 27, 2018 6:08 pm    Sujet du message: Répondre en citant

Partie I. Foundations and doctrines of the Church of God

Citation:


De Ecclesiae Dei fondis
Papal Bull “The foundations of the Church of the God”






Preamble.The dogma of the Holy Aristotelian Church, Roman and Universal, and the statutes that govern its members.



Part I: Doctrines and foundations of the Church of God


Section A: General

Article 1: The Aristotelian Church is the One, Unique and Legitimate 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 Divine Action and is the organ through which is expressed on Earth and to the community of the faithful the will of the Almighty. It transcends temporal laws and truths.

Article 3: The Aristotelian Church is named after the prophet Aristotle, who was the first to reveal the divine truth. It was established by Christos.

Article 4: As a spiritual, universal and divine institution, its mission is to spread Aristotelianism to the people and the nations, guiding them on the path to the Solar Paradise.

Article 5: There is no other prophet than Aristotle and Christos. The symbiosis of their revelation constitutes the divine message, perfect and immutable. Their message is complementary and indispensable to the understanding of each other and the Aristotelian faith.

Article 6: The dogma of the Aristotelian Church is founded on the texts of books and forms the basis of the inalienable and necessary beliefs. (1)

N.B.: The term "texts of books" refers to the contents of the Book of Virtues, and the doctrinal texts and the 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 includes the books of Aristotelian Myth, the Lives of Aristotle and Christos as well as the Archangels. These texts are sacred and constitute the foundation of the Aristotelian Religion. They have dogmatic value.

Article 9: The Doctrines of the Aristotelian Church form the framework of 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 heroically in ever greater closeness with Jah. These are the living tradition and forever renewing the Church, illuminating the sacred mysteries revealed by the prophets.

Article 11: The Book of Hagiographies is a codex of the historical biographies of saints which aims to provide spiritual and social instruction for the world today by the example of multiple lives who reflected the Sun heroically in their faith and virtues in their own time.

Article 12: As every human is a child of Jah, no segregation based on criteria other than faith, virtue and merit should take place within the Aristotelian Church.

Article 13: Heterodoxy is an action contrary to Aristotelian dogmas, enacted doctrines and the Canon Law of the Holy Church, damaging to the community of believers and to the Holy Institution of Jah, by the induction of error to the children of the Most High.

Article 14: There are four types of heterodoxy: heresy, schism, paganism and atheism.

Article 15: The heterodoxies are prosecuted by the Holy Inquisition within its assigned purview.

Article 16: The Aristotelian Church distinguishes between two different natures for the offices, status and actions of its members. These different natures may be In Gratebus (In the Graces) or Res parendo (things that appear).

- Article 16a: The nature In Gratebus includes things that exist by the grace of the Creator. The correct abbreviation used in Canon Law is IG.

- Article 16b: The nature Res parendo brings together things that arise by themselves as a result of the Creation. The correct abbreviation used in Canon Law is RP.


(1) The Book of Virtues available in the Roman Library is not complete because it is a translation. The full original text is stored in the secret archives of Rome. The theologians of the Holy Office are working to finish this translation.



Section B: Regarding holiness, beatification and canonization

Article 17: A Blessed One is a deceased Aristotelian beatified by the Holy Church in light of their past life being exemplary, virtuous, and worthy of social and spiritual example to the Aristotelian community.

- Article 17a: The rules and procedures leading to beatification are included in the Canon Law on the Congregation of the Holy Office.

Article 18: A Saint is a Blessed One canonized by the Holy Church in light of their past life, even more exemplary and virtuous than the Blessed One and worthy of social and spiritual example to the Aristotelian community.

- Article 18a: The rules and procedures leading to canonization are included in the Canon Law on the Congregation of the Holy Office.


Section C: The founders, fathers and doctors of the Church


Article 19: The Fathers of the Church are the founders of the Aristotelian Church in its infancy and at the Revival of Faith under the pontificates of the Most Holy Fathers Nicolas V and Eugene V.

Article 20: Doctors of the Church are eminent theologians and canonists who produced or worked on doctrinal texts of dogmatic or canonical universal significance.


Section D: Miracles

Article 21: The causal quadriptych:
The material cause = an extraordinary event solely attributed to divine intervention with no possibility of either natural or human intervention.
The efficient cause = it is reported by trustworthy witnesses.
The formal cause = thorough investigation conducted jointly by the Office of St. Theodule and the Holy Office with opinion issued by the Cenacle of the Holy Office.
The final cause = the miracle is recognized by the Holy Curia.

Article 22: Any alleged miracle must be reported by one of the faith or the clergy.

Article 23: A thorough investigation is held by the theologians of the Office of St. Theodule and theologians of the Cenacle of the Holy Office. It focuses on the collection of detailed testimonies, the morality of the witnesses, and the truth of the facts. Dates, places and events are recorded in simple detail.

Article 24: Following the investigation only, the Cenacle of the Holy Office files a favorable or unfavorable opinion as to the veracity of the miracle with the Holy Curia.

Article 25: The Cenacle of the Holy Office and the Office of St. Theodule determine if there was any intercession of a saint with the Most High in the manifestation of the miracle.

Article 26: The Holy Curia alone may recognize the miracle as such.

Note: In the case of invalidation, an announcement will be published stating the reasons that led the Curia to consider that it was not a miracle. If validated, an announcement will be published by the Curia explaining the miracle, its effects and consequences.





Canonical text on The Foundations of the Church of God,
Given and endorsed in Rome by the Sacred College under the pontificate the Most Holy Father Innocent VIII on the twenty-fourth of September, Monday, in the year of grace MCDLX.



First published by His Eminence Jeandalf fire on the eleventh of February, Sunday, in the year MCDLV, reviewed, sealed and published again by His Eminence Aaron Nagan, Cardinal Camerlengo, the thirteenth day of April, Easter Monday, in the year of grace MCDLVII; reviewed, sealed and published again by His Eminence Aaron Nagan, the tenth of April, Friday, day of the holy Saint Nicolaïde, in the year of grace MCDLVII; revised, amended, sealed and published again by His Eminence Tiberius Plantagenet, Cardinal Camerlengo, this twenty-seventh day of November, Friday, in the year of grace MCDLVII. Last publication and revision dated by His Eminence Aaron Nagan, cardinal and archchancellor of the Holy See.




_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter
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Policarpo



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MessagePosté le: Lun Aoû 27, 2018 6:11 pm    Sujet du message: Répondre en citant

Partie II. Status of the members of the aristotelian community

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.




_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter
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Policarpo



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MessagePosté le: Lun Aoû 27, 2018 6:11 pm    Sujet du message: Répondre en citant

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: Except by the dispensation of their primate, or by other reference to particular offices in the other books of the Canon Law or the internal regulations of the Roman congregations, clercs and regularis, whether milites or not, cannot carry any weapons other than those of pageantry associated with 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.



_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter


Dernière édition par Policarpo le Jeu Sep 06, 2018 4:46 pm; édité 1 fois
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MessagePosté le: Lun Aoû 27, 2018 6:12 pm    Sujet du message: Répondre en citant

Part IV: General principles and special provisions

Citation:

De Ecclesiae Dei fondis
Bulle pontificale « Foundations of the Church of God».
- Suite -



Preamble : The Dogma and Canon Law of the Holy Aristotelian Church, Universal and Roman, and the statutes that governs its members.

Part IV : General principles and special provisions


About the promulgation of the Canon Law

Article 1 : The Sovereign Pontiff, or by delegation the Sacred College of Cardinals, is empowered to promulgate the laws, cannons and regulations of the Holy Aristotelian Church in form of a bull or an indult.
Article 1.1 : The Canon Law is promulgated or modified in the form of a papal bull struck with the seal of the Sovereign Pontiff, the Sacred College of Cardinals, or the Holy Aristotelian Church. It has perpetual and universal value and substitutes the canons it replaces.

e.g. : The papal bulls significantly alter the Canon Law. They are preferred to the undults when they correct, reform or renew several sections or articles in depth.

Article 1.2 : The canon law is modified in the form of an indult struck with the seal of the Sovereign Pontiff, the Sacred College of Cardinals, or the Holy Aristotelian Church. He has perpetual and universal value and substitutes the canons it replaces. Every four months minimum and every six months maximum, the undults are compiled in the Canon Law which is amended and published in the form of a new papal bull.

e.g. : Indults modify the Canon Law in a minor way. They are preferred to papal bulls when they correct or amend a small number of items with reduced litters.


Rights and competences of the institutions of the Church

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 produced it or by a higher institution on which it depends.



Canonical text about the foundation of the Church of God. Given in Rome during the pontificate of the Most Holy Father Innocent VIII, the twelfth of March of the year of grace MCDLXIV

Last endorsement by the Sacred College of Cardinals the XII of March of the year of grace MCDLXIV

Sealed and published by His Eminence Cardinal Aaron of Nagan, Archchancellor & Dean of the Sacred-College, Saturday the twelfth day of March, of the year of grace MCDLXIV, Saint Paul Aurelian Day.

_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter
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MessagePosté le: Lun Aoû 27, 2018 6:12 pm    Sujet du message: Répondre en citant

Book 1. The sacraments of the Holy Church
- Ad mundi salutem per sanctificationem -
Partie I. The Sacrament of Baptism


Citation:


    ........
    Ad mundi salutem per sanctificationem
    Pontifical Bull "Towards the salvation of the World through Sanctification".






    Book 1: The sacraments of The Holy Church.



    Part I: The Sacrament of Baptism


    Article 1: The four causes:
    The material cause = A believer meeting the prerequisites of the Canon Law and the requirements of the diocese, as laid down by the bishop.
    The efficient cause = Any member of the clergy authorised by his or her office.
    The formal cause = The celebration, the oath of fidelity, the symbolism of water.
    The final cause = Entry into the community and the communion of the faithful.

    Section A: The Baptism

    Article 2: The dogmatic nature of baptism is defined by the precepts contained in the sacraments in the Book of Doctrines.

    Article 3: Only a believer who understands and assimilates the basic credo may receive the sacrament of baptism (not applicable to Can. 1-I-A-5).

    Article 4: The Church recommends the believer to follow, and the priest to lead, according to the doctrines and ministry of the Church validated by the prefecture for the Aristotelian teaching, before receiving the sacrament (not applicable to Cdn. 1-I-A-5).

      - Article 4 bis: The right to rule on either the mandatory or optional parts of the pastoral teaching is left to the Episcopal Assemblies.

    Article 5: Children and other people being incapable of understanding the teachings can be baptized if parents, guardians or sponsors agree to provide Aristotelian education and spiritual support according to the doctrines of the Church.

      - Article 5 bis: Upon his coming of age, the child must confirm his baptism by a new celebration.

      - Article 5 ter: These people are not subject to articles 3, 4 and 9 (Can. 1-I-A-3,4,9.) of this law. The duties set by them are met by the sponsors whose presence is mandatory notwithstanding the requirement of Article 9 (Can. 1-I-A-9.).

    Article 6: The believers who have previously belonged to an heretical cult and having now converted to the Aristotelian religion shall officially and publicly reject their former faith before receiving the sacrament of baptism.

      - Article 6 bis: The presence of at least one godfather or godmother is mandatory notwithstanding the requirement of Article 9(Can. 1-I-A-9.).

    Article 7: The officiant shall be a priest with the duty of cleric, a deacon or equivalent.

    Article 8: The baptism shall take place in the parish of the residence of the believer or by default in any other sacred place.

      - Article 8 bis: The baptism should normally take place in the believer's parish of residence. If it is to take place elsewhere, the officiant should seek permission from the believer's bishop to perform the ceremony.

      - Article 8 ter: In the absence of the Bishop, the request shall be sent to the alternative person responsible or, where appropriate, the closest direct hierarchical superior.


    Article 9: The Church recommends that the applicant believer's baptism be accompanied by at least one sponsor or a mentor who will assist through its infancy in the community.

    Article 10: During the ceremony of baptism, the believer must at least formally endorse the dogmas and doctrines of the Church by reciting the Creed.

    Article 11: During the ceremony of baptism, the baptized person is symbolically received in the community of the faithful, either by the anointing, or by the symbolism of water, or both.

    Article 12: The name of each baptized person shall be registered in the registers of the parish, or the bishopric, and the general registers of the Church.


    Section B: Affirmation (confirmation of baptism)

    Article 13: Anyone who has been baptized at a young age, having come to age, shall be asked to confirm his baptism.

    Article 14: Confirmation is made up of a recommended form, which is made up partly by teaching and partly a celebration, where the faithful reaffirms his belief previously given by his godparent at his baptism.

    Article 15: During the ceremony of confirmation, the believer shall officially endorse the dogmas and doctrines of the Church by reciting the Creed.

    Article 16: During the ceremony, the believer is symbolically confirmed as faithful by the anointing and/or water.

    Article 17: The Church recommends the confirming faithful to be accompanied by at least one godparent who will provide spiritual guidance and support in the community of the faithful.

    Article 18: The registers of the parish, or the bishopric, and the general registers of the Church are to be updated as necessary.



    Canonical text on the sacraments of the Aristotelian and Roman Church.
    Given in Rome under the pontificate of the Holy Father Eugene V on the second day of April in the year of grace MCDLIX.

    Published by His Eminence the late Jeandalf, the thirteenth of February of the year MCDLV; amended, revised and reissued by His Eminence Aaron De Nagan, Cardinal and Dean of the Sacred College, the feast day of Saint Abysm, the second day of April in the Year of grace MCDLIX of our Lord.




_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter


Dernière édition par Policarpo le Lun Aoû 27, 2018 6:35 pm; édité 1 fois
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MessagePosté le: Lun Aoû 27, 2018 6:13 pm    Sujet du message: Répondre en citant

Partie II. The sacrament of marriage

Citation:


    ........
    Ad mundi salutem per sanctificationem
    Pontifical Bull "Towards the salvation of the World through Sanctification".
    - Suite -






    Book 1 : The Sanctifying work of the Church through the sacraments



    Part II : The sacrament of marriage.


    Section A : of the sacrament

    Article 1 : The four causes:
    The material cause = a man and woman faithful of the Aristotelian Church.
    The efficient cause = Any member of the clergy authorised by his or her office.
    The formal cause = The Office, exchanging of the vows and the covenants.
    The final cause = A union before the Most High and men with the aim to start a family and find the Aristotelian friendship.

    Article 2 : The precepts of the Church on marriage and the nature of marriage are included in Book 4 of the doctrines and sacraments of the Church.

    Article 3 : Marriage is the consecration of the profound agreement between two people, creating a community of life deemed inseparable, symbolising the Aristotelian Friendship in one of its most narrow forms.

    Article 4 : The only persons authorised to solemnise a marriage, are priests with clerical authority, as well as clerics empowered to give this sacrament.

    Article 5 : No marriage can take place without the permission of the one in-charge of the parish of both bride and groom.

      - Article 5 bis In the absence of the one responsible, it is the local religious authorities directly superior to the latter to grant such permission.

    Article 6 : LThe marriage is celebrated in the parish of residence if both members reside together or else it is celebrated in the parish of the bride.

      - Article 6 bis : Subject to the approval of the local episcopal authority, the marriage can take place in a noble, family, or royal chapel of one of the engaged; or the cathedral of the diocese of the engaged if residing in the same diocese, or else it is celebrated in the cathedral of the bride.

      - Article 6 ter : Tout mariage dans un autre lieu doit se faire avec l'accord préalable de l'évêque en charge du diocèse de résidence des fiancés ou à défaut de la fiancée, ainsi que celui du prélat responsable du lieu souhaité.

      - Article 6 quater : Marriages solemnized in the Roman basilica and churches should be subject to the prior approval of a cardinal. Marriages celebrated in royal or imperial cathedrals are subject to acceptance of the competent national consistory or a cardinal, the primate in question, or any other authority deemed competent or recognised.

    Article 7 : The presence of at least two witnesses from among the faithful is necessary. One representative of the bride and one of groom. They will guarantee with the espoused the marriage act.

    Article 8 : The couple must be composed by two faithful not subject to prohibition.

    Article 9 : The espoused cannot be relatives to the fourth or less degree.

    Article 10 : The engagement is formalized with the publication of the banns at least 15 days before the marriage date.

      - Article 10 bis : The banns of the marriage must be published by both parties, in the Res Parendo church of the parish of residence In Gratebus of the espoused, or each of their parishes if they do not have the same residence.

      - Article 10 ter : The publication of the banns shall be complete by including full names of the espoused, their home, marriage location and names of witnesses.

      - Article 10 quater : If for some reasons the couple should reduce the period up to the engagement, the specific application and the reasons will be made to Metropolitan see of competent jurisdiction by the couple and the officiating cleric. The latter should also inform his superiors.

    Article 11 : The couple shall seal their union by the exchange of vows, symbolized by the exchange of rings, before God and the people.

    Article 12 : In the case of remarriage, the officiating cleric will confirm the annulment or dissolution of the previous union.

    Article 13 : The officiating cleric or other authorised clerk will note the marriage in the appropriate registers.

    Article 14 : Particular cases and local customs :
    The Canon Law gives the framework for a marriage in a certain uniformity derived from the unity of the Church. However, for reasons of culture or custom, dioceses and provinces have the right to impose additional restrictions on marriage, according to the Pontifical Consistory or other appropriate authorities, after Congregation of the Holy Office and the Congregation for the Diffusion of Faith. 


    Section B : On the annulment of the sacrament

    Article 1 : Any request for the discontinuation, dissolution or annulment of the sacrament of marriage must, above all, be passed before the local episcopal office or a competent authority. 

    The discontinuation of the sacrament of marriage. 

    Article 2 : The discontinuation of the sacrament of marriage is an automatic procedure that requires only one observation from the diocesan officials. 

    Article 3 : The discontinuation of the sacrament of marriage is only applicable in two situations: 

      - Article 3.1 : The death of a spouse. 

      - Article 3.2 : Entering into orders by one of the spouses. 

      - Article 3.3 :When the entry into the orders is the reason, the discontinuation of the sacrament of marriage implies a permanent suspension from the marital duties. 

      - Article 3.4 : When the entry in the orders is the reason and there was procreation, the discontinuation of the sacrament of marriage does not imply a suspension from parental duties. 


    Article 4 : In a discontinuation of the sacrament of marriage, the marriage is recognised as valid and legitimate, but does not produce effects into the future. The effects occurred in the past are legitimate and maintain their full legitimacy for life. 


    Dissolution of the sacrament of marriage. 

    Article 5 : The dissolution of the sacrament of marriage is a termination of the latter followed by the decision of the spouses to separate and to put an end to their life as couples. 

    Article 6 : The motives for the dissolution of the sacrament of marriage are: 

      - Article 6.1 :The loss of romantic feelings between the spouses, 

      - Article 6.2 : Adultery committed by one spouse, the spouse at fault is prohibited from remarriage. 

      - Article 6.2 : The desertion of the spousal home by one spouse for a length of time longer than three months. The spouse convicted of spousal neglect is liable to be prohibited from a remarriage. 

      - Article 6.2 : The disappearance of one spouse for a length of time longer than three months. 


    Article 7 : The dissolution of the sacrament of marriage involves the removal of marital obligations between the spouses. 

    Article 8 : In the case of dissolution when there has been offspring, the parental obligations remain. 

    Article 9 : During the dissolution of the sacrament of marriage, the marriage is recognised as valid and legitimate, but does not produce effects into the future. The effects occurred in the past are legitimate and maintain their full legitimacy for life. 

    Article 10 : Any application for dissolution of marriage is deposited to the Episcopal Office uponwhich the spouse or spouses are dependent before being forwarded to the competent Papal Consistory. 

      - Article 10.1 : Ilt is for the Episcopal Office to officialise and publish a notice of such claim, and a just discipline and expiation. This decision will then be deposited to the competent Papal Consistory to be validated or rejected. 

    Article 11 : The Papal Consistories in territories under their jurisdiction, have full authority regarding the dissolution of the sacrament of marriage, for a just discipline and expiation, to the revision of the decision submitted by the Episcopal Office, with regards to the prohibitions against one or both spouses. 
    - Article 11.1: The Papal Consistories in territories under their jurisdiction are entitled to review their decision after a period of twelve months of expiation. 

      - Article 11.1 : Les Consistoires Pontificaux, dans les territoires soumis à leur juridiction, sont habilités à réviser leur jugement après douze mois de délai expiatoire.


    The annulment of the sacrament of marriage. 

    Article 12 : Annulment of the marriage recognises the de facto marriage as retroactively void. Thus in the eyes of the Church, it never existed. 

    Article 13 : During the annulment of the sacrament of marriage, the marriage is seen as invalid and illegitimate. The effects occurred in the past are illegitimate and recognised as such for life. 

      - Article 13.1 :Only the Sovereign Pontiff or his delegate can legitimise in an exceptional way the effects occurred during this life of illegitimate partnership. 

    Article 14 : The Sacred College of Cardinals, on behalf of the Sovereign Pontiff, alone, has authority for the annulment of the sacrament of marriage. 

    Article 15 : Any application for annulment of marriage is deposited before the local Episcopal office and forwarded to the competent Pontifical Consistory that will judge its relevance. Their opinion will be forwarded to the Sacred College of Cardinals. 

    Article 16 : The Pontifical Consistory will act as a judge to give and issue an official decision on whether the application will be allowed. This decision may be forwarded to the Sacred College of Cardinals, whereby the latter will take an official decision. 

    Article 17 : The causes of annulment of marriage are defined by the admissibility of the petition and are confined almost exclusively to serious procedural irregularity in the granting of the sacrament of marriage, abuse of trust or deceit by a spouse during the marriage. 



    Canonical text on the sacraments of the Roman and Aristotelian Church. 

    Given in Rome under the pontificate of the Holy Father Eugene V, the twenty-eighth day of March in the year of grace MCDLV. 

    Last endorsement by the Sacred College of Cardinals on the Saturday of the XII day of the month of September in the year of grace MCDLVII. 

    Published by His Eminence the late Jeandalf on the twenty-eighth of March in the year MCDLV; amended, revised and reissued by His Eminence Cardinal Aaron de Nagan, Dean of the Sacred College, on Sunday the thirteenth of September, the feast of Saint Ripolin, in the year of grace MCDLVII.



[/quote]
_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter


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Partie III. The sacrament of confession (currently being drafted)
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Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter
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MessagePosté le: Lun Aoû 27, 2018 6:14 pm    Sujet du message: Répondre en citant

Citation:


    Ad mundi salutem per sanctificationem
    Papal Bull "Towards the Salvation of the World through Sanctification


    Part IV - The Ordination

    The material cause = all faithful who want to serve the Church and God above all.
    The efficient cause = he who rises to the priesthood must be a priest and have received the mandate of the Curia.
    The formal cause = sacrament of ordination and priestly vows.
    The final cause = be designated successor of the apostles and thus be able to access the high clergy.

    The material cause
    • Vagrants can not be ordained, unless they can move and become vagrant missionaries.
    • Peasants and artisans can be ordained, but they should be encouraged to take the path of the Church or medicine. If they choose the army, they must definitely renounce arms or secularize themselves, and if they choose the administration, they must do so for the defense of the Church within the institutions.
    • Theologians (Way of the Aristotelian Church) can and will be encouraged to get themselves ordained.
    • Doctors (Science Way) will be authorized to be ordained if they choose to practice in a religious order, or as a parish doctor.
    • Officials (State Way) must justify their willingness to be ordained.
    • The military (Army Way) can not be ordered by the incompatibility between the function of soldier and the status of priest.
    • A faithful person in charge of a family can not be ordained a priest, as he is only in charge of it while especially young children will not be prejudiced by its elevation to the priesthood. A case study will be conducted before the ceremony. In case of being a married faithful but without childre with the authorization of the marriage partner in this particular case the ordination annuls the sacrament of marriage.

    The spiritual life of priests focuses on their pastoral responsibility. It is at the heart of his Apostolic Ministry that priests live their own spiritual journey.
    The Aristotelian and civic education, the celebration of the mass and the charity of the shepherd are the sources of their spiritual life. The priest must be able to set a good example like Christos and Aristotle before him are his example.
    Certain priests will want to complete their spiritual life by getting involved in the "secular society". In this case the priest who chooses this path can only do so if he can reconcile it with his priestly work and preach the divine message.
    If the time comes when their position is opposed to their status as a priest, they must be step down from their position within the "secular society" before making decisions contrary to the Aristotelian message.

    Only the baptized, satisfying the mentioned conditions, in accordance with the rules of the Church and being aware of their commitment to a life in the service of God through the Aristotelian Church, can be ordained after having made their vows.

    The efficient cause
    Only a prelate can raise a baptized person to the priesthood. In exceptional cases, a priest particularly recognized for his participation in the service of the Church and the true faith may be authorized by the Curia to ascend to the priesthood without being part of the high clergy.
    The prelates are the cardinals, the bishops, the abbots and the rectors recognized by Rome. Priests who have a specific position within the regular clergy and accredited by the congregation of spreading the faith can also lead to the elevation to the members of their religious order.

    The formal cause
    The formal cause is divided into two stages.

    a) The vows
    The candidate must commit himself before God, a prelate and another priest to four points:
    • Not to carry arms except weapons of gala linked to the nobility or customary law.
    • To not form a family, for this he takes vows of celibacy and can not have any offspring.
    • To be exemplary: must privilege the study before the search for temporary goods. He will do what is necessary according to his rank and status in society, to receive his accreditation as "Theologian of the Aristotelian, universal and Roman Church" and to place his capacities in the service of the true faith and of the faithful in general.
    • To triple obedience: obedience to the hierarchy established by Christos, obedience to dogmas and obedience to Canon Law.
    b) The elevation
    Once the vows are made, he can be promoted to the priesthood to serve God, the Church and humanity.

    A priest, prelate of the Church or an authorized for ordinations will supervise blessings and vows based on the 4 elements of creation.The celebration that will precede then to the imposition of the hands, symbol of the divine quintessence (the ether). He will also reaffirm his faith in our Creed before receiving the insignia of his new life. Then he will be promoted to the priesthood to serve God, the Church and humanity.

    The final cause
    Once promoted to the priesthood, the son of God and brother of humans, becomes priest and spiritual father, can become a guide among the guides and assume a position of head of parish, diocese, province, or a religious order.

Translations by his Eminence Vanyar, March 1466
reviewed by Jolieen September 1466

_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter


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Sacrament of the funeral, also called the last rites.


The material cause = the body of a faithful or a believer following religious instruction.
The efficient cause = all clerics can hold funerals
The formal cause = the mass and and the burial
The final cause = last respects to the remains and farewell to the earthly world


The material cause

As the funeral constitutes the last sacrament, it is essential to ensure the eradication of the link between the earthly body and soul has taken place and is final.

The officiant who does not respect this primary rule may be prosecuted by the Holy Inquisition.


The efficient cause
Every cleric of the Aristotelian Church, whatever their office, can officiate but only the bishop of the diocese where the ceremony will take place can give the agreement for interment.

Upon the death of a Bishop or Archbishop, only the Episcopal Assembly to which they belong, or only the Curia in the case of a Cardinal, is authorized to order their burial.

In the event of the death of the Pope, the Cardinal Camerlengo is the one who will recognize the death and then convey the information to the Curia before drawing up the proper certificate intended for the faithful.


The formal cause

Mass

All deceased Aristotelian faithful are entitled to a funeral service.

At the exclusive request of an Aristotelian family member, a funeral service may be held for those who have not yet received the sacrament of baptism, but who nonetheless followed the path of virtue in their own way.

However only the body of a faithful may be present in the Church or in consecrated ground. Therefore, the heterodox, suicides and excommunicate are especially forbidden in the church.

The Burial.

Only the Aristotelian faithful who died without renouncing their faith and not otherwise prohibited may be buried in consecrated ground or in a crypt.

All others will be buried or burned in places which are not consecrated.


The final cause
With the burial service complete, it is evident that if the deceased were to reappear, this would be considered subterfuge or deception.

In this event, the Inquisition will be alerted and will investigate to determine if lies have been told to the Church. The appropriate Episcopal Office will make a judgment and excommunication, according to the seriousness of the charges, may be decided by a cardinal.

If it turns out that the person who was put in the ground was not dead, a notice of immediate excommunication would be enacted against those who deceived.

If it turns out that this is an attempt to steal an identity, the case would be forwarded to the temporal and inquisitorial justices in order to excommunicate the usurper.

In all cases, if the funeral took place and the person is not recognized as dead after the investigation of the Inquisition, a confirmation of the sacraments received before the funeral will be needed

Notes

- The funeral of a married faithful ends the marriage union and allows the surviving spouse to remarry, in accordance with canon law on marriage

- The transfer of titles of nobility is done according to the national rules of the concerned realms and territories.


_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter


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Matrimonium Prohibitem

Citation:

    Matrimonium Prohibitem


    We, cardinals of the Holy Aristotelian Church gathered at the sacred college by the grace of God, and we, theologians of the congregation of the Holy Office, before the Most High, and under the watchful eye of Aristotle, in the name of the Sovereign Pontiff of the Holy Aristotelian and Roman Church,


    Render official our decision regarding the nature of what some calls «civil marriage». The sacred union of a man and a woman is exclusively vested by the Holy Aristotelian and Roman Church. Conducting a union of this kind - whereby another intends to bind the man to the woman and the woman to the man - whilst one is a faithful to Our Holy Mother the Church is strictly forbidden. Similarly, faithfuls of the Holy Church cannot request such blessing, as it is not sacred.

    Anyone who violate this rule would be at odds with our dogma, his/her action will be considered as blasphemous. Therefore, the offender would face the justice of the Church and punishments that would follow its decision, outlined in our Canon Law.

    None should be ignorant of the blasphemous nature of this practice. In addition, this rule has no retroactive value. It is however recommended to the faithful concerned to do an act of contrition in the presence of the ecclesiastical authorities of their province or diocese.


    Ad Majorem Dei Gloriam

    Given in Rome on the XXV of November of the year of grace MCDLV




    Canon Law : Book I, section 1.3, appendix 1




_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter


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MessagePosté le: Lun Aoû 27, 2018 6:18 pm    Sujet du message: Répondre en citant

Book 2. The episcopate, the priesthood, and the religious constituencies
- Regimini secularis ecclesiae -
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Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter
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2.1 The apostolate
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His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter
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MessagePosté le: Lun Aoû 27, 2018 6:18 pm    Sujet du message: Répondre en citant


Citation:

    ........

    Regimini secularis Ecclesiæ
    Apostolic Constitution « About the government of the Secular Church ».



    Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam





    Book 2 : Episcopacy, priesthood and religious constituencies  


    2.1 :The Apostleship


    Introduction 

    In regard of the plenty territorial differences which occure within the Italian peninsula and territory of Ireland, certain provisions are applied differently or other apply in addition. These provisions are included in the canons indicated by the term « proprius loci » and apply only in the aforementioned territories.


    Part I: Provinces and Dioceses


    Article 1:  The diocese is a religious district whose faithful are entrusted to a bishop, heir to the episcopal tradition as successor of the apostles, to be the religious guide with the help and cooperation of his clergy. 

    Article 2: The diocese is subdivded into parishes, the number of which varies according to the diocese. 

    Article 3: The dioceses are grouped in ecclesiastical provinces under the authority of a metropolitan archbishop.  

    Article 4:The neighboring ecclesiastical provinces are grouped together in primacies and placed under the authority of a primate to improve their management.  

      Article 4.1: A primacy is directed by an episcopal assembly taking up at least the bishops belonging to it, and has the power to appoint and dismiss the bishops of its territory.  

      Article 4.1 proprius loci : A primacy is directed by an episcopal assembly taking up at least the metropolitan archbisops belonging to it, and has the power to appoint and dismiss the metroplitan archbishops of its territory. 

      Article 4.2: Each primacy has its own statutes, approved by the Curia. 

      Article 4.3: Linguistic areas that can not claim the status of a primacy are erected in a vice-primacy and attached to an existing primacy or directly led by the Curia.  

      Article 4.4:  The Curia can also link a religious province to a nearby Primacy, or bring together several religious provinces into one Primacy.

      Article 4.5: LThe Curia can divide a Primacy into several – vice-primacies in order to facilitate its operation. These vice-primaties can function as primacy according to the limits fixed by the Curia. 


    Part II: The Episcopate

    When the term „bishop" is used, it refers, without distinction, to any holder of an episcopal power, wheather bishop or archbishop.  

    Article 1: In Church after the Soverreign Pontiff and the Cardinals follow the bishops.  

    Article 2: The bishop is a cleric chosen by the Pope, or by his peers with the consent of the Pope to lead a diocese and revocaple discretionrily by these same people. 

    Article 2 proprius loci : The Metroplitan Archbishop is a cleric chosen by the Pope, or by his peers with the consent of the Pope, to lead a metroplitan archdiocese, and revocable on the discretionary basis by these same people. 

      Article 2.1 proprius loci : The bishop is a cleric chosen by the Pope, or by his Metroplitan Archbishop with the consent of the Pope, to direct a diocese and revocable by these same people.


    Article 3: There can only be one bishop in office at the head of a diocese. 

    Article 4: There are two episcopal dignities: bishops in office and honory bishops

    Article 5:  A bishop in office is either metroplitan archbishop, suffragan archbishop, or suffragan bishop according to the status of the diocese to which he is attached. These distinctions are not distinctions of nature but of honor. 

    Article 6: The bishop governs his diocese within the limits enacted by his episcopal assembly, the Canon Law of the Church and the doctrines and prescriptions enacted by Her.

      Article 6.1: The bishop appoints and dismisses the members of his diocesan council.  

      Article 6.2: The bishop serves  Res Parendo in case of vacancy of priests, appoints and dismisses parish priests and oversees the administration In Gratebus of the priests are under his juristication.  

        Article 6.2.1 proprius loci : The Metroplitan Archbishop serves in vacancy of the Apostolic Residents Res Parendo and In Gratebus, appointments and dismissals the bishops of the dioceses of his ecclesiastical province are under his juristication. 


      Article 6.3: The bishop appoints and dismisses the chaplains of the noble chapel under his jurisdiction at the request of the nobility or at discretion. 

      Article 6.3 proprius loci : The Metropolitan Archbishop appoints and dismisses the chaplains of the noble chapel under his jurisdiction at the request of the nobility or at discretion. 

      Article 6.4: The bishop appoints and dismisses the chaplains of the secular and military organisations, except the military and religious orders recognized by Rome, registered within his diocese. 

      Article 6.4 proprius loci : The Metroplitan Archbishop appoints and dismisses the chaplains of the secular and military organisations, except the military and religious orders recognized by Rome, registered within his diocese.  

      Article 6.5: The bishop is entitled to offer notices of excommunications, defrocking or annulment of the sacrament to the competent Pontifical Consistory.

      Article 6.5 proprius loci : The Metroplitan Archbishop is entitled to offer notices of excommunications, defrocking or annulment of the sacrament to the competent Pontifical Consistory.

      Article 6.6: The bishop is entitled to add restrictives rules to the granting of the sacraments under the acceptance of the congregation of the Saint Office.  

      Article 6.6 proprius loci : The Metroplitan Archbishop is entitled to add restrictives rules to the granting of the sacraments under the acceptance of the congregation of the Saint Office. 

    Article 7: The bishop emeritus are honory bishops who have assumed their office as bishops in a correct and regular way for 8 months, they have the right to carry this title for 8 months. They integrate within the episcopal assembly of the primacy in which they reside but they no longer have the authority within their diocese.  

    Article 8: Les évêques in partibus are honory bishops appointed by the Sovereign Pontiff or the Sacred College in his name on the possible proposal of an episcopal assembly of the primacy in which they reside.

    Article 9: Les évêques Sine Cura are honory bishops appointed directly by the Sovereign Pontiff to assist him. They intregrate within the episcopal assembly of the primacy in which they reside. 

    Article 10: The episcopal dignity is granted to certain clerics of high status, such as rectors of religious orders, grand masters of military or religious orders, abbots of monasteries In Gratebus and prefects of the congregations.  


    Part III: Episcopal and diocesan offices


    Article 1: Archbishop Metroplitan – the causal quadiptych:  

    The Material Cause = He must be ordained and hold a recognised degree in theology.  
    The Efficiant Cause = He is appointed directed by the Pope or elected by the episcopal assembly on which the diocese depends. 
    The Formal Cause = He is enthroned by two of his peers with the agreement of the Pope. 
    The Final Cause = He is a full member of the episcopal assembly of which at least one parish is under his jurisdiction. He runs an ecclesiastical Province and usually a diocese. 

    Article 1 proprius loci :  Archbishop Metroplitan – the causal quadiptych:  

    The Material Cause = He must be ordained and hold a recognised degree in theology. 
    The Efficiant Cause = He is appointed directed by the Pope or elected by the episcopal assembly on which the diocese depends. 
    The Formal Cause = He is enthroned by two of his peers with the agreement of the Pope.  
    The Final Cause =He is a full member of the episcopal assembly of which at least one parish is under his jurisdiction. He runs an ecclesiastical Province and usually a diocese. He appoints and dismisses the bishops of the dioceses of his ecclasiastical province. 

    Article 2: Bishop and suffragan Archbishop – the causal quadiptych :  

    The Material Cause = He must be ordained and hold a recognised degree in theology.  
    The Efficiant Cause = He is appointed direct by the Pope or elected by the episcopal assembly on which the diocese depends. 
    The Formal Cause = He is enthroned by two of his peers with the agreement of the Pope.   
    The Final Cause = He is a full member of the episcopal assemblies of at least one of the parishes under his juristdiction, unless the internal statutes of these assemblies restrict access to the metropolitan ones only. He runs a diocese.

    Article 2 proprius loci : Bishop and suffragan Archbishop – the causal quadiptych :  

    The Material Cause = He must be ordained and hold a recognised degree in theology.  
    The Efficiant Cause = Il est nommé directement par le Pape ou par l’archevêque métropolitain dont le diocèse dépend.  
    The Formal Cause = He is enthroned by two of his peers with the agreement of the Pope.   
    The Final Cause = He is a full member of the episcopal assemblies of at least one of the parishes under his juristdiction, unless the internal statutes of these assemblies restrict access to the metropolitan ones only. He runs a diocese.

    Article 3:  Bishop Primat – the causal quadiptych:  

    The Material Cause = He must have been bishop correctly and regularly longer than 3 months.  
    The Efficiant Cause = He is elected by the episcopal assembly which directs his primacy for a term of 6 months  
    The Formal Cause = He is enthroned by two archbishops or, in absent of those, bishops of his primacy.  
    The Final Cause = The bishop Primate is, in the name of his assembly, the direct hierarchical superior of all the bishops dependent on his primacy. 

      Article 3.1: In the hypothesis that the primate makes his decisions alone, the episcopal assembly has the faculty to denounce him posteriori and to replace the decretal of the primate with own at the request of one of its members. 

      Article 3.2: The primate keeps his responsibilities at the level of his province or diocese.

    Article 4: Bishop Vice-Primat – the causal quadiptych:  

    The Material Cause = He must be bishop at the time of his appointment. 
    The Efficiant Cause = He is appointed by the primate bishop according to the statutes of his primacy.  
    The Formal Cause = He is enthroned by the primate.  
    The Final Cause = He second the primate. 

      Article 4.1 : The bishop vice-primate, in case of absence or incapacity of the Primate, is the substitute with all the legal powers and representation, siege or vote until resolution of the incapacity of the Primate. 

      Article 4.2:  The vice-primate keeps his responsibilities at the level of his province or diocese.

    Article 5:  Bishop Emeritus – the causal quadiptych:  

    The Material Cause = He must have been bishop (other than emeritus) correctly and reularly for 8 months. 
    The Efficiant Cause = He is named for a period of 8 months.  
    The Formal Cause = He is confirmed by the episcopal assembly of which he was a part of.  
    The Final Cause = He is an ex-official member of the episcopal assembly where his principal residence is.  

      Article 5.1: The title of emeritus is a transitional and honorary title, it aims to allow the transition during a transfer or a move.

    Article 6: Bishop In Partibus – the causal quadiptych:  

    The Material Cause = He must be a particularly worthy and exemplary priest, and have participated in the building of the Church. 
    The Efficiant Cause = He is appointed by the Curia or the pope, but he can be proposed by an episcopal assembly. 
    The Formal Cause = He is enthroned by the primate of the episcopal assembly on which he depends.  
    The Final Cause = He is a full member of the episcopal assembly where his principal residence is. 

      Article 6.1: Only death or the Curia can remove or change th title of an In Partibus. If the bishop In Partibus takes the direction over a diocese or an archdiocese on which his episcopal authority is effective the title is automatically suspended.

    Article 7: Bishop Sine Cura – the causal quadiptych:

    The Material Cause = He must be ordained and theologian of the Church. 
    The Efficiant Cause = e is appointed directly by the Pope. 
    The Formal Cause = He is enthroned by two of his peers with the agreement of the Pope.   
    The Final Cause = He is an ex-official member of the episcopal assembly where his principal residence is.

      Article 7.1:  Only death or the Curia can remove or change the title Sine Cura. The title is not affecty by the taking of the direction of a diocese or an archdiocese on which its episcopal authority is effective.

    Article 8: The General Vicar – the causal quadiptych:

    The Material Cause = He must be a priest. In the absence of a Premier-Archdeacon, there can only be one Vicar General per ecclesiastical province. 
    The Efficiant Cause = He is appointed by his Metropolitan Archbishop.  
    The Formal Cause = He is enthroned by his Metroplitan Archbishop.  
    The Final Cause = He is responsible to help and provide in the managment of the province for his archbishop.

      Article 8.1: The medallion of Aristotle is gold and green.

    Article 9: The Premier-Archdeacon – the causal quadiptych :  

    The Material Cause = He must be faithful to the church. In the absence of a General Vicar, there can only be one Premier-Archdeacon per ecclesiastical province. 
    The Efficiant Cause = He is appointed by his Metropolitan Archbishop  
    The Formal Cause = He is enthroned by his Metroplitan Archbishop.  
    The Final Cause = He is responsible to help and provide in the managment of the province for his archbishop. 

      Article 9.1: The medallion of Aristotle is silver and green.

    Article 10:  The diocesan Vicar –the causal quadiptych:  

    The Material Cause = He must be a priest. In absence of Archdeacon, there can only be one diocesan vica per diocese or archdiocese. 
    The Efficiant Cause = He is appointed by his bishop. 
    The Formal Cause = He is enthroned by the bishop who names him.  
    The Final Cause = He is in charge of helping and replacing his bishop in the management of the diocese. 

      Article 10.1: The medallion of Aristotle is gold and green.

    Article 11: The Archdeacon – the causal quadiptych:  

    The Material Cause = He must be faithful to the Church. In the absence of a Diocesan Vicar, there can only be one archdeacon per diocese or archdiocese.  
    The Efficiant Cause = He is appointed by his bishop. 
    The Formal Cause = He is enthroned by the bishop who names him.  
    The Final Cause = He is in charge of helping and replacing his bishop in the management of the diocese.  

      Article 11.1: The medallion of Aristotle is silver and green.

    Article 12: The Archpriest – the causal quadiptych:  

    The Material Cause = He must be ordained. 
    The Efficiant Cause = He is appointed by the episcopal assembly of which his diocese depends. 
    The Formal Cause = He is enthroned by his Metroplitan Archbishop or his Primate.  
    The Final Cause = He is in charge of assisting the management of the diocese in the absence of a Bishop Res Parendo

    Article 12 proprius loci : The Archpriest – the causal quadiptych :  

    The Material Cause = He must be ordained- 
    The Efficiant Cause = He is appointed by his metroplitan Archbishop or missing that by the episcopal assembly of which is diocese depends. 
    The Formal Cause = He is enthroned by his Metroplitan Archbishop or his Primate.  
    The Final Cause =He is in charge of assisting the management of the diocese in the absence of a Bishop Res Parendo.

    Article 13: The Canon – the causal quadiptych :  

    The Material Cause = He must be faithful to the Church. 
    The Efficiant Cause = He is appointed by the bisop of his diocese. 
    The Formal Cause = He is enthroned by the bishop of his diocese. 
    The Final Cause = He is responsible for helping his bishop In Gratebus with the management of the diocese or province. 

      Article 13.1: The actions of the Canons are always subject to the Canon Law and the authority of the ecclasiastical institutions competent in the matter assigned to them.


    Article 14: The diocesan or apostolic administrator – the causal quadiptych:  

    The Material Cause = He must be a faithful and theologian of the Aristotelian Church [level VI way of the church] 
    The Efficiant Cause = He is appointed by the Pope at the request of the episcopal assembly of which the diocese depends. 
    The Formal Cause =He is enthroned by the episcopal assembly of which the diocese depends. 
    The Final Cause = He has the main mission to ensure the In Gratebus management of the diocese and to serve as a visible relay between the faithful and the Church. 

    Article 14 proprius loci : The diocesan or apostolic administrator – the causal quadiptych:  

    The Material Cause = He must be a faithful and theologian of the Aristotelian Church [level VI way of the church] 
    The Efficiant Cause = He is appointed by the Pope at the request of the Metropolitan Archbishop on who the diocese depends. 
    The Formal Cause = He is enthroned by the Metropolitan Archbishop on who the diocese depends. 
    The Final Cause = He has the main mission to ensure the In Gratebus management of the diocese and to serve as a visible relay between the faithful and the Church. 

      Article 14.1: The diocesan Administrator sede plena, c that is to say in the presence of a bishop who can not ensure the In Gratebus management of the diocese, is placed under the authority of the Bishop Res Parendo for the diocese. 

      Article 14.2 : The diocesan administrator is sede vacante, that is to say in the absence of a designated bishop, and is placed under the aothority of the episcopal assembly of which the diocese depends. 

      Article 14.2 proprius loci : The diocesan administrator is sede vacante, that is to say in the absence of a designated bishop, and is placed under the aothority of the episcopal assembly of which the diocese depends. 

      Article 14.3: The diocesan Administrator is not considered a cleric and has no soul charge. He is therefore invested with no religious or spirititual authority. 

      e.g. : The diocesan Administrator can administer the sacraments only if he holds another office that allows it to him. 

      Article 14.4: The diocesan Administrator can accumlate his office with other clerical functions.




    Canonical text about the Secular Clergy, 
    Given at Rome, on the venerated grave of Saint Titus, on the thirtieth day of January, on Wenesday, of the year of grace MCDLXVII, the first of Our pontificate. 




_________________
His Excellency the Most Reverend Monsignor Prof. Dr. theol. Policarpo von Wittelsbach
Bishop of Würzburg
Archabbot of the Abbey of Heiligenbronn
President and Prefect of the Roman Regular Chapter


Dernière édition par Policarpo le Lun Aoû 27, 2018 6:33 pm; édité 1 fois
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