Church Canon Research Articles

Contract Chatters of Russian Grand and Appanage Princes of the 14th–15th Centuries as a Source of Knowledge for the History of Russian Criminal Law Development

The paper examines the value of the contract charters of the Russian Grand and Appanage Princes of the 14th–15th centuries for the national historical and legal science. During the period of feudal fragmentation, the charters formed one of the most important sources of criminal law in medieval Russia. It was the charters that enshrined the fundamental criminal law terms and elucidated the main elements of crimes, namely: «svada», «rubezh», «vyvod», etc., which have not yet been studied and described properly. The problem of their poor academic coverage gives rise to misconceptions in modern science of the history of the Russian state and law that a criminal act, up to the development of the Judicial Code in 1497, was designated in Russian legislation only by the term «obida [offense]».The author focuses on the patterns of development of princely law-making activity under the influence of the norms of canon law, which was a characteristic feature of medieval Russia, where there was no division of public relations into «secular» and «ecclesiastical», as it is customary to assert and consider in scholarship, since princely law, also in matters of crime and punishment fully reflected the spiritual and religious values of society and should not contradict them, and the administrative activities of the princes were everywhere subordinated to church canons.

Thomas Traherne on Punctuation

Abstract Though Thomas Traherne’s punctuation has been harshly criticized for its idiosyncrasy, scholars have also frequently admired the stylistic effects that it creates. His punctuation is linked to baroque art and music, the use of periods to highlighting subordinate ideas, capitalization to its inability to foster figurative language, and parentheses to his writing and editing process. This essay draws attention to a related, but different, issue that has remained unaddressed: what does Traherne himself have to say about punctuation? An examination of Traherne’s works shows that Traherne’s understanding of punctuation falls into two broad categories: the complex-metaphoric and the politico-religious. His metaphoric understanding, which belongs to a long tradition, can be gleaned from his references to the oracle of Delphi’s capital letters inscription; Ficino’s translation of Plato; and Ben Jonson’s borrowing from a fourteenth-century translation of Julius Scaliger’s grammar. Traherne’s politico-religious understanding of punctuation emerges most clearly in his Roman Forgeries (1673) in which he critiques a long list of ecclesiastical sources—epistles, church canons, multi-volume works of the councils—to argue that Catholic scribes and editors used punctuation for ideological purposes: to obfuscate, hide, and forge religious doctrines. Traherne’s comments reveal that early modern readers were likely to skip over text within parenthesis and marginal annotations and to be impressed by the use of all capital letters. Traherne’s textual criticism through the lens of punctuation helps us to understand early modern reading habits as well as the history of textual editing and textual transmission.

“The Angel of the Topos Shall Bless You”: Preliminary Report on the Cult of the Altar-Angels in Late Antique Egypt

Abstract This article presents a first look at some of the key sources and hypotheses of ongoing research on a significant yet ill-studied figure in late antique Egyptian-Christian piety: The “Angel of the Altar,” or “of the Topos,” and later “of the Sacrifice” as he is still invoked in the Coptic liturgy today. Since the 4th century, church canons and literary works aiming to instill fear of the altar in monks and clerics warn of the angel guarding it, who can only be seen by monastic and clerical leaders in visions which become a common feature of post-Chalcedonian Coptic homiletics. This angel figure is identified with God’s destructive power defending the ark/altar/temple in the Old Testament. The “Angel of the Altar” also has the crucial liturgical function of lifting the Eucharistic offering to God. He is even considered the true dispenser or withholder of the Eucharist, overshadowing and potentially nullifying the actions of the priest. Originally an impersonal figure, he is sometimes identified with the specific archangel assigned to the church in question, such as Michael or Raphael. In a further step, it seems that some monastic communities who built their corporate identities on the fame of their respective patron saint began to identify the latter with the “Angel of the Altar,” appropriating the concept for the cult of saints. Documentary papyri show how monastic leaders invoked the Angel as superhuman punisher and blesser in the economic interest of the monastery. It is probably in this context that the variant “Angel of the Topos” emerged, amounting to what seems to be the only technical term for “patron saint of a place” in Coptic.

Liturgi Sebagai Perayaan Umat Menurut KHK Kanon 837: Upaya Mewujudkan Partisipasi Umat Dalam Kehidupan Sosial-Politik

The involvement of Catholics in socio-political life in Indonesia is getting dimmer. The appreciation of the people's faith tends to be focused on inward fellowship, not outward. Whereas the call to become Catholics in Indonesia demands the active involvement of all communities as a contribution to the wealth of the nation's pluralism. This is influenced by the liturgical life which does not touch the struggles of daily life. The liturgy seems to return to Old Testament worship which distances people from celebrations, and worship seems to be a special business for the clergy. The true liturgy is a celebration of the entire community so that it becomes the source and peak of the Christian life. Therefore, this study aims to make the liturgy a celebration of all the people as stated in the Canon Law of the Catholic Church Canon 837. In this way, liturgical celebrations bring renewal of people's lives so that people are increasingly called to manifest their faith through their involvement in socio-political life in Indonesia. This research uses literature study from the perspective of phenomenology. This study found a link between the people's active participation in the liturgy and their involvement in community life.

REGULARITIES OF LOCATION AND FUNCTIONING OF TEMPLE AND MONASTERY LANDSCAPES IN THE STRUCTURE OF THE CITY

The relevance of this study lies in the need for geographical justification, the need to rethink modern views on the laws of creation and operation of temple and monastery systems in the city structure. The studied territorial systems are considered as a subclass of sacred landscapes. The aim of the article is to study the patterns of location and functioning of temple and monastery landscapes in the structure of the city (on the example of Lutsk). The work uses a transdisciplinary approach, as the study of a complex territorial system which is a sacred landscape certainly requires the abandonment of the usual standard methods, established views, the implementation of new research technologies created at the intersection of several fields of knowledge. The study was conducted using the methods of systems analysis, structural and logical generalization, survey, mapping.
 The concept of temple / monastery landscapes is interpreted by us as natural-anthropogenic or anthropogenic systems, markers of which are religious buildings (church, monastery, cathedral, chapel, etc.) and functionally related areas formed in the structure of abiotic and biotic natural components, complicated by anthropogenic and man-made components associated with religious, cognitive activities of man.
 The sacred nature of temples and monasteries determines their key role in the formation of sacred space and dominance in the environment. Analysis of the geographical patterns of formation and functioning of temple and monastery landscapes shows that they are confined to the power, terrace and watershed types of landscapes, as well as contrasting environments, located near natural water bodies. The nature of vegetation within the studied territorial systems is determined by natural and social factors, in particular the features of relief and the local climate of the territory, the confessional affiliation of the cult building.
 The study of the formation and peculiarities of the functioning of temples and monasteries of Lutsk allowed to identify the following patterns: most temples and monasteries are located in the center and historical part of the city, have a dominant position in relief, built within the floodplain terrace or upper slope; the period from 1991 to the present is characterized by the process of restoration of destroyed temples and monasteries; most of the temples built after 2000 are located within residential buildings, park areas and are not characterized by a dominant (predominant) location.
 The article presents the author's landscape maps of individual territories of Lutsk within which the temple landscape was formed / is being formed. The process of formation and functioning of the sacred territorial system, the marker of which is the Lutsk Holy Trinity Orthodox Cathedral, is consistent with urban conditions and restrictions and church canons. The designed church in honor of the Mother of God of Khomsk is located within the landscape tract - steep (16°) slopes of the southern exposure on low-power eroded antropogenic modified gray podzolic soils testifies to its inconsistency with urban conditions, restrictions and restrictions.
 Ukrainian legislative and town-planning documentation envisages a number of planning restrictions concerning the peculiarities of the creation and functioning of sacred landscapes and ensures their preservation and use to meet the religious and cognitive needs of society. According to the city zoning plan, the studied territorial systems are located in the area of religious and ceremonial buildings, but in recent years they are actively created in the recreation area, as well as apartment buildings. Naturally, the increase in the population of cities leads to the expansion of their area. Therefore, when building new residential areas, it is advisable to provide for the formation / design within their temple landscapes.
 Keywords: sacred landscape, temple and monastery landscape, Lutsk.

The Origin and Purpose of Church Canons in N. P. Aksakov’ Writings

The Origin and Purpose of Church Canons in N. P. Aksakov’ Writings

VYPIS’ ABOUT THE SECOND MARRIAGE OF VASILIY THE THIRD: A DOCUMENT OR A LITERARY STYLE IMITATION?

The article examines a landmark text of Old Russian literature entitled Vypis’. The author of Vypis’ declares it an extract from a genuine message that was sent to Moscow by the monks of Mount Athos. In reality, the text is in no way an extract, and the message from which it is supposedly taken has never existed. Vypis’ is a convoluted story about the decision of the Grand Duke Vasiliy the Third to divorce his first wife and take a new one. Several bold representatives among the Russian clergy, Eastern patriarchs and Athonite monks — all of them considered the prince’s intention to be a violation of church canons. Vypis’ is filled with factual errors; thus, it is devoid of value as a historical document, but is of interest as a literary phenomenon. The literary sources of Vypis’, its influence on other literary pieces, its unusual language with a large number of agrammatisms and strange barbarisms are analyzed in the article. The text is compared with the first style imitation experiments which were conducted in course of discussions on the Russian-Turkish relations. By the complex of its features, Vypis’ can be dated the last decades of the 16th century. It can be defined as a failed attempt to create a literary style imitation. The author believes Vypis’ was composed in Chudov Monastery or by one of Orthodox church defenders in Lithuania.

Die Ou Testament as verhoudingsboek: Nagedink oor die waarde van die Ou Testament

Die publikasie van twee verskillende uitgawes van die Bybel in Afrikaans is 'n resente aanduiding van die kontroversiële posisie van die Ou Testament in die Bybel. Onderliggend aan die aandrang op 'n afsonderlike uitgawe van die Bybel in Afrikaans is die oortuiging dat die waarde van die Ou Testament eintlik lê in die heenwysings, voorspellings, sinspelings en profesieë wat dit bevat ten opsigte van Jesus Christus. Vervolgens die probleemstelling wat in hierdie bydrae ondersoek gaan word: Wat is die waarde van die Ou Testament as deel van die kanon van die Christelike kerk? Die binêre teenoorstelling van begrippe (wet: evangelie; belofte: vervulling; kontinuïteit: diskontinuïteit) om die verhouding tussen Ou en Nuwe Testament te beskryf, deug nie meer om die verhouding effektief te beskryf nie. 'n Alternatiewe moontlikheid vir die waardering van die Ou Testament word voorgestel wat kortliks daarop neerkom dat die Ou Testament gelees moet word as 'n verhoudingsboek wat primêr handel oor God en mens wat in 'n verhouding met mekaar, ander en die skepping staan.

Muslim and Christian Women in the Principality of Serbia in 19th Century: Between Religious Law, State Regulations, Tradition and Stereotypes

The impression of family priority and social community over individual and married couple is in a relation with the cultural identity of individual. As term culture is defined as form of human knowledge, beliefs and behavior, but identity refers us to commonality and equality, we can say that identity of Muslim women in marriage was based on elements of Sharia Law, so belonging to Muslim community: umma and Christian (Orthodox) women on belonging to a church community and implementation of tradition, beliefs and customs of the community. Social-political atmosphere in the Principality of Serbia in XIX. century brought changes to relations of Christians marriage, but had no influence on Muslim population. This work has a goal to analyze and compare basic conditions on which women step into marriage in XIX. century: elements of Sharia Family Law (Muslim women) and church canons and state laws (Christian women). The paper includes interdisciplinary approach to research, use of primary historical sources of Serbian and Ottoman provenance, so relevant literature.

The power of law and the word of God: on the punishment, prevention of of-fences and sins in law and religion

The article examines in comparative terms the institution of punishment in law and religion and ways to prevent deviations from legal prescriptions and church canons. The author justifies the differences in the conceptual apparatus of these social phenomena, the derivative of philosophical and legal concepts of punishment from religious dogmas and the duality of the latter, notes the importance of taking into account the religious component in the legal consciousness for the full use of the potential of legal regulation and public administration, the importance of communication of positive and canon law for establishing a creative human being. The thesis "law comes into force when religious arguments are spent" determines the role of religious punishments as an instrument of canonical repentance and the healing of lost souls. The long process of secularization has contributed to an objective increase in contradictions in human behavior, so the classification of methods of correction implies proportionality of penalties to committed offenses and sinful acts. In a comparative way, the drivers of crime and sin are revealed, concrete ways of preventing them are proposed, and it is concluded that the effectiveness of the educational and coordinating functions of law and religion depends on the practical implementation of the criteria of a decent life and social control.

1044 annual entry in textual studies of the witnesses of the «Primary Chronicle»

One piece of the 1044 annual entry of the Primary Chronicle contains account about a unique event in the history of Old Rus, which historians and philologists have interpreted time and again. During the reign of Yaroslav the Wise the remains («bones») of his uncles Yaropolk and Oleg the sons of Svyatoslav were dug up and baptized, and former pagan Kievan princes were honorably reburied in the Church of the Mother of God of Tithes. Though that unusual practice contradicted church canons, the prince Yaroslav’s contemporaries were most likely not fully aware of it, as not all church rules shortly after the baptism of Rus were strictly adhered to. Scholars have found Scandinavian and Icelandic parallels to that story, which allow its interpretation in the context of a dynastic cult, various manifestations of which can be observed on the barbaric periphery of Europe. Comparison of the main manuscripts of the Primary Chronicle of the Laurentian and Hypatian branches, the seniour First Novgorod Chronicle and Novgorod-Sophian group shows that the impressive 1044 year’s entry attracted the attention of medieval editors and copyists, that caused discrepancies in all versions. The article analyzes the nature of those discrepancies in the field of textual criticism. The main witnesses have their own features, while the Novgorod-Sophian group combines heterogeneous variant readings. The noteworthy addition «in Volodymer» after the name of the church in the Hypatian and Novgorod-Sophian branches «moves» events from Kiev to Vladimir-on-Klyazma or Vladimir-Volhynsky and was an obviously anachronism, for the cathedrals in both cities were built in the second half of the 12th century. It rather inserted by a post-Mongol scribe, unfamiliar with Kievan realities. The afftinity of the Hypatian and Novgorod-Sophian group in that variant reading prompts a close examination other shared similarities. Several spot-check readings founded in some entries may indicate the impact of the South Rus version on the common protograph of the Novgorod-Sophian chronicles. All the same, a number of clear borrowings from the Hypatian branch are observed only in somewhat later stratum of the compilations.

ДО СТОРІЧЧЯ ЗАСНУВАННЯ УАПЦ У М. КИЄВІ: ПЕРЕДУМОВИ ВІДРОДЖЕННЯ ЦЕРКВИ (1917–1921 рр.)

The Ukrainian Autocephalous Orthodox Church (UAOC) was officially established in 1921, at the First All-Ukrainian Orthodox Church Sobor in Kyiv. The highest church hierarchy was also designated while laying conceptual and canonic foundations of the church. The restoration of the independence of the Ukrainian Orthodoxy became possible thanks to the transformational processes in society during the Ukrainian Revolution, which brought about the people’s struggle for political and cultural independence. The center of the autocephalous movement was the city of Kyiv, where the first national Orthodox parishes were created and from where clergymen were sent to create local church communities. It was in Kyiv that important councils were held and the top church leadership was concentrated. The city also hosted the main UAOC cathedral. The article analyzes the internal political situation in Ukraine and in Kyiv during 1917–1921, characterizes the influence of the religious policy of the Ukrainian and Bolshevik governments on the formation of the UAOC. The paper reveals the role of public, cultural figures and Orthodox laypeople of the city of Kyiv in the development of the autocephalous movement in Ukraine. The author claims that due to the revolutionary time’s political instability, the process of restoring the church independence was slowed down, and efforts on the behalf of national church leaders had only partially successful results. At the same time, many years of attempts to restore the church’s autonomy contributed to the revival of national discourse and allowed the ideological and organizational structure of the church to be clearly defined. At the First All-Ukrainian Orthodox Church Sobor, the autocephaly of the UAOC was proclaimed, and Vasyl Lypkivsky was ordained Metropolitan of Kyiv and All Ukraine. The Sobor adopted the church canons, which were fixed in a document entitled «The Acts of the All-Ukrainian Orthodox Church Sobor in the city of Kyiv, 14–30 October 1921» According to the «Acts», the UAOC introduced Ukrainization and reformation of internal church life, consolidated the transition from the «episcopal-autocratic» structure of the church to the «church-conciliar» one, conferred the role of the UAOC governing body to the All-Ukrainian Orthodox Church Council (Rada), and so on. The Sobor was crucial for the implementation of all the changes made by church leaders and officially consolidated the status of the church as a separate institution.

Категориальная характеристика участников дел, рассматриваемых церковно-судебными органами Тобольской епархии в XVII–XVIII вв..

The actualization of attention to this problem is caused by the fact that there has been a revival and development of the church and judicial system in Russia. It is obvious that the church and judicial system and canon law influenced on the formation of the Russian judicial system. The scientific novelty of this study is that it reflects the sources that were first introduced into scientific circulation, which contributes to a deeper theoretical understanding and actual enrichment of this problem. The aim of the study is to give a categorical description of the participants in court cases and the system of punishment in the Tobolsk diocese in the 17th–18th centuries, since the formation of the judicial system in the region has special features. Despite the large number of works on the history of the Russian Orthodox Church, the normative legal framework and practice of the church and judicial system were not given sufficient attention. The analysis of the material obtained in the course of this study makes it possible to fill in the existing gaps. The methodological basis of the research is the principle of historicism (from which private methods – problem-chronological, historical-comparative, historical-system and historical-typological), the principle of systematic and the principle of objectivity. The archpastors of Tobolsk had broad powers in church and judicial matters, based on the decrees of the tsar and the patriarch. To their help were appointed clerical elders, customers, the desyati and the pyatidesyati priests, the vicars, desyatilniy, deacons, boyars' children, thanes, lenders, bailiffs and nedelschick etc. A particularly acute problem in the study period was family relations, which was aggravated by the lack of a sufficient number of women in Siberia. The result of the study should be a description of the participants in cases and punishments considered by the church and judicial authorities of the Tobolsk diocese. Most of the church court cases concerned certificates of illegal marriages, divorce, forced marriage and theft of church property, dishonest behaviour of clergies and clergymen, etc.

CANONICAL PRINCIPLES OF THE AUTOCEPHALOUS SYSTEM OF THE ECUMENICAL CHURCH SN THE ADMINISTRATIVE STRUCTURE OF THE BYZANTINE EMPIRE

The article analyzes the body of legal norms of church law, which regulates the autocephalous principle of the church. The vector of modern transformation of autocephalous issues determines the revision of traditional approaches and reflects the ecclesiological dimension of modern Orthodoxy. The article reveals the essence of the earthly rule of the "heavenly Church", which is subordinated to the church's mission in finding the way to salvation. It is proved that the internal church system is of practical importance for the process of autocephaly of the new national local churches, which gained independence in the late nineteenth and twentieth centuries. The article examines that the church canons adopted and endorsed by the emperor in the Code of Justinian the Great in the era of the Ecumenical Councils, are relevant today. These rules, which are universally binding, may be repealed by the new All-Orthodox Council. This is important for a number of modern national churches that defend their canonical rights for independence and universal recognition. The study found that since the Byzantine Empire, state power has imposed its own principle of administrative division and management methods. Already in the II-III centuries a clear hierarchical structure of church management was formed, which led to the formation of ancient patriarchates. However, the founding of the first apostolic communities took place solely on the basis of the autocephalous principle.It is concluded that Orthodox ecclesiology offers an alternative approach to churchadministrative management. It is proved that only the autocephalous system is the only acceptable variant of the existence of the Universal Orthodoxy. Therefore, the struggle of a number of national churches for independence and recognition is fair. The lack of clear regulation of the procedure for proclamation of a new autocephalous church is specified. Therefore, further scientific explorations of autocephalous topics and the canonical work of the Holy Fathers will complement the research.

DISEASE DEMONS IN THE TRADITIONAL HUTSULS OUTLOOK OF ETHNO-HISTORICAL TRANSCARPATHIA (BY THE FIELD MATERIALS)

In this article was outlined the wide range of hutsulsfolk demonical characters of ethno-historical Transcarpathia –disease demons (plague, cholera, tetyukha etc.) On the basis of considerable amounts of the filed, archival and literary sources carried through historical-ethnographic reconstruction of traditional demonical world-view in disease demons among hutsuls of ethno-historical Transcarpathia.The genesis of a whole series of demonic images have been seen about and the local features of the names of the demoniacs have been identified and the demonic motives. The traditional concept was revealed and the hutsuls belief about chatracteristic figures tracked, their main features, functions and properties. The protection ways and charms against harmful actions was considered. Was found that the most of such belief date bake to ancient times and the remains of the archaic hutsuls world-view with of different in value and origin a variety of the phenomena of ancient and modern tradition and the significant influence of church canons. The genesis of researched demonic character, their anthropomorphic and zoomorphic hypostasis, various manifestations and supernatural abilities have been considered. The wide range of apotropic rituals directed on the protection against to harmful actions of demonic characters (magic practices using plants like amulet, the process of keeping the ritual bans, rituals related with the cultivation of lands around), calendar customs related with the funeral and protection motives have been investigated. For neutralization of disease demon applied fasting and prayer as a protect, seeking magical help from a priest, the use of sanctified water, poppy seed with the apotropical aim etc. Together with the reconstruction of the ancient demonical hutsuls belief of ethno –historical Transcarphatia a modern state of the traditional demonical concept protection and living and related with them ritual actions have been investigated.

Art as a Message Realized Throught Various Means of Artistic Expression

From the ancient times, art has performed not only aesthetic, but primarily informa­tional and ritual functions, since people have used artistic means to honour the divinities. In Ukraine, the instances of art have been known since the times of Trypillia culture, from the 5th century BC. Hereafter, art has used various means to deliver information. During the years of Kyivan Rus, there were mostly religious mural paintings and mosaic pictures in churches. They were not considered by the contemporaries as artworks, but only as images for worship. However, it should be noted that in St. Sophia’s Cathedral there are also some secular paintings of those times. Religious and secular murals used different art forms and means to convey information. An icon, restricted by the canon, illustrated a particular Christian dogma, whereas a secular pa­inting gave information about everyday human life and performed some political and ideological functions. These two genres are often combined in the so-called folk painting. The Mother of God, the Lord and the saints are depicted against the Ukrainian landscape, and they have Ukrainian traits. The background of folk icons depicts scenes from the everyday life of the Ukrainians, and the icons are decorated with embroidered towels and dried flowers. In the Baro­que era, secular events and real people are included in canonical Christian plots. Today, we see a revival of techniques combining secular and religious painting, when icons depict the sacred participants of contemporary political events. Such icons do not meet certain requirements of the church canon, but constitute the society’s reaction to what is happening in Ukraine now. On the other hand, it is a kind of an attempt to bring Heaven closer to humans, to modernize canonical subjects and, at the same time, to promote educating the people in the spirit of patriotism. Despite the canonicity of the icon and the immutability of information conveyed through the sacred image, the methods of informative communication differed. Thus, although both the Byzantine icon and the icon of the Baroque era reported the same plot, the volume of the mes­sage that they conveyed was different. The Byzantine icon is an ascetic message-symbol, while the baroque icon is more secular and not only gives you purely religious information, but also information about the traditions, life and appearance of the people living in this period, and the political system of the state. In canonical religious art, a pictorial image is the only means of narration, whereas modern secular art often turns into a performance, with the simultaneous involvement of painting, sculp­ture, music and lighting effects, and avant-garde short films.

To the question of the concept and essence of church canon law

To the question of the concept and essence of church canon law

Myhailo Vrubel Kyiv Creative Period: Sacred Art and Canon Problem

The aim of the study is the analysis of sacral paintings of М. Vrubel during the Kyiv period (1884 – 1889) and understanding of the church canon by the artist. Methodology of the research includes general scientific methods – art study analysis and generalization of the problem under investigation. In order to study the subject the epistolary heritage of the artist was used. The article reveals the genesis of painting style of M. Vrubel as an integral part of the European version of the style Art Nouveau. The article also proves that this process took place during his Kyiv period, and was closely connected with the impact of Western European religious art on M. Vrubel`s creative work, in particular, when working on the sketches for St. Volodymyr’s cathedral. Conclusions . Evaluating the millage covered by M.Vrubel as a muralist we can conclude that his creative work has developed on the basis of academic easel forms and naturally evolved to Art Nouveau. While working on monumental and easel paintings in St. Cyril Church, monumental paintings in St. Sophia Cathedral and sketches of painting for St.Volodymyr’s Cathedral embodies the highest level of artistic achievements of mature Art Nouveau.

Civil and Canon Law on Reporting Child Sexual Abuse to the Civil Authorities

The Royal Commission into Institutional Responses to Child Sexual Abuse (‘Royal Commission') found that virtually all the institutions it examined had concealed from the civil authorities information about the sexual abuse of children under their care. The predominant motivation was the preservation of the reputation of the institution. The Royal Commission found that three religious institutions had written into their internal laws a requirement to conceal the abuse. The most significant of these is the Catholic Church. Reporting to the civil authorities involves using the state's criminal laws to punish those who abuse children and to provide a deterrence to others from doing the same thing. Where there are suspicions that a child's welfare is in danger, the state's child welfare laws require reporting by particular professions (doctors, nurses etc.) to specialist units to enable them to take necessary steps to protect them. This article argues that the Royal Commission found that the Catholic Church's canon law since 1922 required Church authorities to conceal child sexual abuse by clergy from the civil authorities. At a meeting of the heads of national bishops' conferences with Pope Francis in Rome in February 2019, an indication was given that the "pontifical secret" would be abolished. At the time of writing, this has yet to be enacted.

ЖИВЕ ПРАВО ЦЕРКВИ: ПРОБЛЕМА ЗМІННОСТІ ЦЕРКОВНИХ КАНОНІВ

ЖИВЕ ПРАВО ЦЕРКВИ: ПРОБЛЕМА ЗМІННОСТІ ЦЕРКОВНИХ КАНОНІВ