Holy Orders Research Articles

William May: Moral Theologian, Sentire Cum Ecclesia

It would have been twenty-nine years in April since I first met Bill May—my former teacher, friend, mentor, and colleague. Not since that time have I known a harder working theologian—or a more colorful one! He spoke often of his own work, but, humble to the core, he never praised it. He reserved that praise for the personalities and projects of his many family members, friends, colleagues, students, and so on. He was a moral theologian whose theology was done thoroughly in accord with two famous Latin phrases, sentire cum Ecclesia and in corde Ecclesiae—defending her teaching on contraception in Humanae vitae and the teaching on the existence of moral absolutes in the face of dissent and proportionalistic methodologies. His favorite expression was “God is good!” Bill was a native of St. Louis, Missouri, as was his wife of fifty-six years, Patricia Ann (Keck). They met at a dance in Milwaukee in December 1957, and after marrying in October the following year, would have seven children and sixteen grandchildren together. But before marrying, Bill thought he might have a vocation to the priesthood. Working toward this goal, he received BA and MA degrees in philosophy at the Catholic University of America (Washington, DC). But he eventually discerned that he was not called to Holy Orders, but to marriage instead. Bill’s first jobs in the 1950s and 1960s were in the book publishing business as an editor, working at publishers such as Bruce in Milwaukee. Eventually, while working full time to support his growing family, he would study for a doctorate in philosophy at Marquette University, earning the degree in 1968 with a dissertation on the metaphysics of Henri Bergson. It was only later while teaching at Catholic University—first in the Department of Religion, then later in the graduate level School of Theology and Religious Studies—that he would teach theology. In fact, his first book (which won an award) was on the topic of Christology (1970). By the early 1970s, having been asked to teach moral theology, his publications shifted to ethics and the “new biology.” His next two books, Becoming Human: An Invitation to Christian Ethics (1975) and Existence, Medicine, and Ethics: Reflections on Human Life (1977) reflect these new areas of scholarly concern. In all, Bill would author or co-author some twelve books, edit and translate The Linacre Quarterly 82 (3) 2015, 191–192

The Ordination of Women and the Unity of the Church

The recent votes in the General Synod of the Church of England on the election, ordination and consecration of women as bishops has brought to the forefront of popular discourse the question of the place of women, not just in the episcopate but also in ordained ministry of the church. However, aside from the commonly misinformed comments of the mass media, there was little popular reflection on this question, or indeed of the related question of how the church makes decisions. This is both unsurprising and unfortunate. This article will consider the question of the ordination of women, both as priests and as bishops, from the perspective of the broader issue of the unity of the church. In particular this will address the vexed issue of the nature of Holy Orders, and through this, the nature of the universal church.

A Complimentary Ministry? The Psychological Type of Clergy Women in the Church in Wales

The debate around the admission of women to the ministry of the Anglican churches has focused on a number of issues, not least, the extent to which women bring “balance” to ministry (see for example Furlong, 1991). Balance, when used in this context is usually seen as bringing different gifts to ministry. The assumption often made is that these “different gifts” will be those traditionally associated with women such as work with children. This argument has been employed by both those for and against the entry of women into holy orders (Harris & Shaw, 2004; Baker, 2004). Benjamin Schneider’s attraction-selection-attrition theory suggests that the group of people within an organisation move toward homogeneity. Schneider’s theory would suggest that the argument that women bring balance to ministry would not be supported. The current study employs psychological type theory to explore whether clergywomen in the Church in Wales do bring “balance” to ministry or “homogeneity”. The psychological type profile of a sample of 75 Church in Wales clergywomen measured by the Francis Psychological Type Scales (FPTS) is compared with a sample of 266 Church in Wales clergymen (Francis, Payne, & Robbins, 2013). The findings present no significant differences between the clergymen and clergywomen with regard to their judging function, perceiving function, orientation to the outer world or attitude toward the outer world. This finding lends support to Schneider’s theory. The implications of these findings for ministry in the Church in Wales are discussed.

Yes to Women Bishops—Yes to Women?

The move to ordain women as priests and bishops in the Church of England has taken nearly 40 years of campaigning in General Synod and almost 100 years of discussion and debate more widely in the Church. Christina Rees, a member of the Church of England's ruling body, the General Synod, considers why there has been such a long struggle, especially after agreeing that women can be ordained as priests, and therefore are suitable for Holy Orders. Over the past 25 years she has uncovered disturbing evidence that the insidious ideology of patriarchy has distorted theology in ways that has contributed to entrenched discrimination against women in the Church.

A Prayer Book for the Twenty-first Century?

In the more than thirty years that have passed since the authorization of the 1979 Book of Common Prayer, scholars and practitioners of its liturgical vision have mined the riches of its “baptismal ecclesiology,” its variety of texts, and its permissive rubrics; they have also raised new questions about its inconsistencies and shortcomings. Anglican and ecumenical partner churches have adapted and improved upon material found in the BCP in their own new liturgical resources, suggesting directions for further liturgical renewal, and the Episcopal Church itself has authorized supplemental texts in its Enriching Our Worship series, which began publication in 1998. Questions concerning expansive language, the relationship between baptismal ministry and its expression in holy orders, and the contextualization of liturgy in a multicultural church have come to the fore as primary concerns of the church in the twenty-first century, with important implications for the celebration of liturgy. The authors contend that attention to these questions, particularly regarding the language of prayer and the relationships among the ministers within the assembly, requires a more comprehensive discussion of liturgical renewal in the church, including the revision of the Book of Common Prayer itself. “… may be altered, abridged, enlarged, amended, or otherwise disposed of …”1

La validez de las ordenaciones Anglicanas. Los documentos de la comisión preparatoria de la bula «Apostolicæ Curæ». Tomo II : Los documentos de 1896 ed. by Alejandro Cifres (review)

Reviewed by: La validez de las ordenaciones Anglicanas. Los documentos de la comisión preparatoria de la bula «Apostolicæ Curæ». Tomo II: Los documentos de 1896 ed. by Alejandro Cifres Clinton A. Brand La validez de las ordenaciones Anglicanas. Los documentos de la comisión preparatoria de la bula «Apostolicæ Curæ». Tomo II: Los documentos de 1896. Introduction, transcription, and notes by Alejandro Cifres. [Fontes Archivi Sancti Officii Romani: Series documentorum archivi Congregationis pro Doctrina Fidei, 2.] (Rome: Libreria Editrice Vaticana. 2012. Pp. xii, 487. €60,00. ISBN 978-88-209-8959-0.) At long last, scholars now have available all of the pertinent documents that went into the making of Pope Leo XIII’s 1896 bull Apostolicae curae declaring Anglican orders “absolutely null and utterly void.” Among the first fruits of the 1998 opening of the archives of the Congregation for the Doctrine of the Faith [End Page 372] (currently accessible through 1903), the present volume rounds out the collection begun by Andre-François von Gunten, O.P., and published in 1997 as the first book in the series Fontes Archivi Sancti Officii Romani. Expertly edited (in Spanish) by Monsignor Alejandro Cifres (archivist of the Holy Office since 1994), this second volume offers for the first time fully annotated versions of the original texts (in Latin and Italian) of the twelve sessions of the preparatory commission that met in 1896 to study the question of Anglican orders, together with the summary report composed by Raffaele Pierotti, whose synthesis played a crucial role in shaping Leo’s conclusion of definitive nullity. As scholars have long known, the members of the preparatory commission were divided and could reach no consensus on the possible recognition of Anglican orders. Pierotti’s report, however, failed to convey the impasse and instead reflected his own views in favor of a negative judgment, as well as the considerable influence of the English Catholic bishops against any acknowledgment of the validity of Anglican sacraments. The result, of course, was Pope Leo’s unequivocal rejection of Anglican orders, a judgment that has proved ecumenically vexing, even as the tangled argumentation of Apostolicae curae has occasioned no end of academic controversy and much ecclesial defensiveness. On one hand, the documents collected in this volume could give credence to the view that the investigative process of the preparatory commission was deeply flawed and that the concluding, advisory report was certainly manipulated. But, on the other hand and perhaps more important, these texts and the fissures they reveal also help us to understand how the arguments issuing in and issuing from Apostolicae curae provoked—for Catholics and Anglicans alike albeit in different ways—some searching inquiry into more developed criteria for sacramental validity, a deeper theology of holy orders, and a wider appreciation of the ecclesiology of Christian unity. Debates about the subtleties of sacramental form and intention can be otiose apart from the informing experience of ecclesial koinonia and a shared sense of the Church herself as the sacrament of unity. Leo XIII seems to have intuited as much in making a decision that hindsight suggests he could not have made differently; he grasped, in other words, that the simple recognition of Anglican orders would not have healed the wounds of schism or done more than paper over deeper sources of division. This critical compendium offers a significant contribution to the context for understanding Apostolicae curae while supplementing the pioneering work of John Jay Hughes and Giuseppe Rambaldi, among others. But illuminating as it is, this archival collection will not augur any official reopening of the question of Anglican orders. Given the complexly shifting horizons of historical and theological interpretation that have challenged readings of Apostolicae curae, not to mention the frustrations of the Anglican–Roman Catholic International Commission and the ongoing disintegration of the Anglican Communion, Pope Leo’s judgment has been vindicated, if not in the particular details of his argument then in his manifest foresight over the century since its declaration. In 1998 Cardinal Joseph Ratzinger [End Page 373] as prefect of the Congregation for the Doctrine of the Faith issued an instruction accompanying Ad tuendam fidem, Pope John Paul II’s motu proprio, and mentioning...

From the Editor

From the Editor Uwe Michael Lang This number of Antiphon is dedicated to papers on the sacrament of matrimony from the 2013 Annual Conference of the Society for Catholic Liturgy on “The Sacraments at the Service of Communion : Holy Orders and Matrimony,” which was held at the University of St. Mary of the Lake in Mundelein, Illinois. The topic has become very current in view of Pope Francis’s call for the Synod of Bishops to discuss “pastoral challenges to the family in the context of evangelization,” first in an Extraordinary General Assembly in 2014 to reflect on the present situation and secondly in an Ordinary General Assembly in 2015 to seek working guidelines for the pastoral care of the family. May this issue of Antiphon contribute to this important conversation. Antiphon 18.1 (2014) 2 ...

The Layperson’s Distinctive Role by Francis Cardinal Arinze

218 Antiphon 18.2 (2014) beyond the ancient Church, rather preferring to concentrate on Clement, Ignatius, Tertullian, Hippolytus and Origen. Again, he keeps a synthetic grasp upon the three offices of prophet, priest and king and so considers the service of the word, service at the Eucharist, and the service of authority. Chapter four is a detailed commentary on Lumen Gentium 10 and 11, borrowing also from Presbyterorum Ordinis, in order to review the Church’s teaching today. He centers upon phrases the Council deemed important (“differ not only in degree,” in persona Ecclesiae, choosing the word “common” for the laity, and the unity of the sacrament of Holy Orders). And chapter five, as I said, wants to look not backwards but forward, prospectively, asking what a priestly spirituality and a ministerial spirituality would mean. Aidan Kavanagh remarked in 1979 that “the Church baptizes to priesthood: it ordains only to executive exercise of that priesthood in the major orders of ministry.” Keeping this straight and in balance, without denigrating either laity or priest, without defending one at the expense of the other, without forgetting the need for both one and the other, requires clear thinking and a humble disposition. We can be grateful to Torrell for aiding us in this. David W. Fagerberg University of Notre Dame South Bend, Indiana Francis Cardinal Arinze The Layperson’s Distinctive Role San Francisco: Ignatius Press, 2013 118 pages. Paperback. $9.95. Concisely and clearly, Francis Cardinal Arinze lays out the mission of the laity of the Church in his book, The Layperson’s Distinctive Role. In putting forward his thesis, the Cardinal relies heavily on the documents of the Second Vatican Council, namely, Lumen Gentium and Apostolicam Actuositatem. He first notes the importance of understanding the apostolate which is specific to the laity, an apostolate which is rooted in the call of every Christian by virtue of Baptism to spread the Good News of Jesus Christ to all men and women. However, specific to the layperson is the call to carry out this mission in the temporal order. In fact, naming 219 Book review as insufficient the negative definition of the laity which would construe them merely as those who are not clerics or religious, the Cardinal defines the layperson positively as “one who by Baptism is incorporated into Christ and the Church and is called to evangelize the secular order” (14). He will go on to say that “The Christianization of the temporal order, or the bringing of the spirit of the Gospel into secular affairs, is the apostolate specific to the laity” (35) Further, by “temporal order” is meant “family, culture, economic affairs, the arts and professions, political institutions and international relations, as well as their development and progress” (41) With this in mind, the Cardinal then proceeds to make some interesting and most helpful distinctions. He first makes the distinction between individual and organized lay apostolates. The individual is called to witness to Christ with their life in the everyday – at home, at work, in the marketplace. At the same time, organization of the laity is necessary so that the Gospel of Christ can be spread in ways which go beyond the capacity of any one individual. Regarding this, the Cardinal points to the many Associations of the Christian Faithful which seek to witness to the Gospel in many and varied ways, associations which have sprung up with abundance especially since the Second Vatican Council. The Cardinal makes another helpful distinction between the witness of the laity in the temporal sphere, mentioned above, and their collaboration with the clergy in inner-Church affairs. The Cardinal points out that the collaboration of the laity in innerChurch affairs is absolutely necessary. On this point, he quotes Apostolicam Actuositatem 10: “[The activity of the laity] is so necessary within church communities that without it the apostolate of the pastors is generally unable to achieve its full effectiveness” (24). Of itself, the Cardinal’s systematic and concise laying out of the definition and role of the laity in the church is of great benefit, but the Cardinal then makes a further point, which is most helpful for the life of the Church today. He...

Miłosierdzie Boże w relacji do kapłaństwa i formacji kapłańskiej

The article takes up the issue of the relation between the truth of Divine mercy with priesthood, mainly in the aspect of its effect on the form of priesthood and the priestly formation. The priesthood of the sacrament of the holy orders introduces one into a particular bond with God in His Trinitarian mystery; it makes him similar to Archpriest Christ, makes him more able and invites him to imitate Christ in the attitude and mission towards the Church. Experiencing this bond with God, who is the Father of mercy, with Christ, who is apersonification and fulfillment of the Father’s mercy as the “reliable and merciful” Archpriest, and with the Holy Spirit, in whose power salutary graces are distributed in the priestly service of the Church as Divine mercy's gifts, cannot reveal the feature of mercy in presbyters' very life and service. Hence in experiencing their priesthood presbyters should perceive significant relations between Divine mercy and priesthood; they should explore the mystery of Divine mercy, especially in its relation to priesthood, develop their reverence for Divine mercy, and imitate this mercy in their priestly service, that is in a way constantly form themselves also in the light of the mystery of Divine mercy.

Dominikanie krakowscy w księgach święceń biskupów poznańskich

W badaniach prozopograficznych nad średniowiecznym i nowożytnym duchowieństwem istotną rolę zajmują analizy zawartości wykazów i ksiąg święceń. Lektura tych materiałów daje możliwość odtworzenia procesu formacji kleru w drodze przyjmowania kolejnych stopni święceń niższych oraz wyższych. Materiały te zachowują swe znaczenie także w badaniach nad duchownymi wywodzącymi się ze środowisk zakonnych, zwłaszcza mendykanckich – z tego względu, iż to właśnie bracia ze wspólnot żebraczych szczególnie często stawali do święceń z uwagi na podejmowane zadania duszpasterskie.Studia nad święceniami dominikanów z klasztoru św. Trójcy koncentrowały się dotąd na analizach zawartości ksiąg święceń prowadzonych w kręgu biskupów krakowskich (badania ks. J. Szczepaniaka), jednak wstępna kwerenda przeprowadzona w aktach biskupów innych diecezji pokazała, że część z nich zawiera ważne dane obrazujące przygotowanie do pracy duszpasterskiej braci z krakowskiego klasztoru Braci Kaznodziejów. Użyteczność w takich badaniach zachowują także księgi biskupów poznańskich z przełomu XVI i XVII wieku. Przeprowadzona w nich kwerenda pozwoliła na sporządzenie wykazu 9 zakonników z konwentu św. Trójcy, którzy w latach 1597–1628 przyjęli z rąk poznańskich sufraganów święcenia subdiakonatu, diakonatu i prezbiteratu.

Choroba celiakii w odniesieniu do sakramentu święceń

People who suffer from coeliac disease cannot receive Holy Communion under the species of bread.The article starts with explaining the characteristics and phenomenon of coeliac disease. Then it discusses the possibility of receiving Holy Communion by people with the condition. Finally, it raises the question of admitting persons with coeliac disease to the sacrament of Holy Orders.

"With a Father's Affection": Chaplain William T. O'Higgins and the Tenth Ohio Volunteer Infantry

"With a Father's Affection":Chaplain William T. O'Higgins and the Tenth Ohio Volunteer Infantry David J. Endres and Jerrold P. Twohig Few Catholic chaplains served in the American Civil War; Protestant chaplains outnumbered them twenty to one. Of forty or so priests ministering as part of the Federal war effort, at any one time never more than two dozen served the Union's estimated 200,000 Catholic soldiers (among them, 145,000 Irish).1 Consequently, Catholic soldiers often had no access to the sacraments, especially Holy Communion, confession, and—of particular importance during the war—"last rites." Reasons for the dearth included demand for priests to serve as pastors in the rapidly growing Church in America, Catholics' ambivalence toward the war itself, especially regarding the slavery issue, and many Protestant officers' refusal to allow Catholic priests to serve their regiments. While religious order clergy, including the Congregation of Holy Cross and the Jesuits, provided some spiritual care, few diocesan priests served as chaplains, often because bishops did not view the chaplaincy as a priority. A notable exception, Archbishop John B. Purcell of Cincinnati (1800-1883), strongly favored the Federal cause. Within his archdiocese, located near the border between North and South, significant sympathy existed for the Confederacy in Cincinnati with its diverse population, and the assignment of chaplains may have been unpopular.2 Still, Purcell supplied two full-time [End Page 97] priest chaplains, one of whom, Rev. William T. O'Higgins (1829-1874), an Irish-born "refugee" priest, had arrived in America four years prior to the start of the war. O'Higgins' life and ministry has never been well documented.3 Aidan Henry Germain's Catholic Military and Naval Chaplains (1929) contains less than a half-page of biography. Significant biographical compilations of Union chaplains provide barely a mention.4 Even David Power Conyngham's manuscript "Soldiers of the Cross" omits him in favor of telling the stories of more prominent priest chaplains.5 The following account of O'Higgins' life, based on his war-time letters6 and print and manuscript sources, opens a window into the remarkable experiences of a missionary, pastor, and army chaplain. Early Years William T. Higgins (later O'Higgins) was born in June of 1829 near the border of counties Leitrim and Longford, Ireland, perhaps in Lurga, near Mohill (Leitrim) or Drumlish (Longford). His parents are believed to be Patrick and Rose (Brannan) Higgins.7 William apparently changed his family name at birth, Higgins, to that of his uncle, Bishop William O'Higgins (1793-1853), Catholic bishop of Ardagh and Clonmacnois. The bishop himself added the "O" to his surname after 1832—a nod to the royal branch of the family. At age eighteen, the younger William began studies for the priesthood at the Royal College of St. Patrick's at Maynooth, [End Page 98] County Kildare, where his uncle had once taught.8 But Bishop O'Higgins died on January 3, 1853, leaving the young seminarian bereft of his protector and patron. William did not perhaps enjoy the favor of his uncle's successor. Within a few months, Bishop John Thomas Hynes, O.P. (1799-1869), vicar apostolic of British Guiana, recruited O'Higgins for missionary work in the West Indies. The latter along with other recruits arrived at Demerara, British Guiana, on August 8, 1853. Though O'Higgins had not yet completed studies for the priesthood, Hynes desperately needed priests for his mission territory. Within the span of three days O'Higgins received a "plentitude" of holy orders: subdeaconate on August 13, deaconate on August 14, and priesthood on August 15.9 Ministry in British Guiana proved difficult. Clergy misconduct, especially alcoholism, communicable diseases, and difficulties of language and culture, stunted the Church's growth.10 Bishop Hynes looked for a way out, and in 1856 the Jesuits accepted direction of ministry in the British colony. In December, Hynes began to grant official, church-sanctioned exeats (literally "he may leave") to his diocesan priests, leaving O'Higgins to consider his next move. O'Higgins departed Demerara for the United States, arriving in Philadelphia on May 23, 1857.11 Though he left British Guiana without securing sponsorship of a...

Il diaconato permanente nell’insegnamento di Giovanni Paolo II

John Paul II in his teaching often alluded to the permanent deaconate. Usually he did it during his general audiences, the Angelus prayers, at the Plenary Session of the Congregation for the Clergy, the Jubilee of the Year 2000 of the permanent deacons, the episcopal ad limina Apostolorum visits, the apostolic journeys to different countries and meetings with the permanent deacons. According to the pope, the Second Vatican Council restored the permanent diaconate in the Latin Church as an independent and permanent hierarchical rank of those who live in celibacy or those who are married, so that the Church could spread the redemptive work of Jesus Christ even more effectively. The permanent deacon by the power of the holy orders, as he imitates Christ the servant, in close bond with his bishop and his clergy, he realizes a triple diakonia of: the Word, liturgy, and mercy. As he preaches the Word of God, makes the catechesis, and engages in the evangelization in the place where he lives and works, he exercises the diakonia of the Word. The diakonia of liturgy is realized by his service at the Eucharist, the sacraments and sacramentals. The diakonia of mercy is being practised by the material help given to those in need. As he teaches about the deacon’s spirituality, the pope notices that its source is found in sacramental grace of deaconate that helps to participate in the consecration and mission of the One, who has become the servant of the Father in salvation of man. This grace leads him, in a new and particular way, to the mystery of Christ and the Church and also in the redemptive work of all people. Throughout his life the permanent deacon should attempt to imitate attitudes, desires and acts of Jesus Christ the Servant, that is, to make an effort to become like Christ himself.

Ksiądz Franciszek Bażyński - społecznik, wydawca, patriota (1801-1876)

Fr. Franciszek Bażyński was born in Poznań in 1801. After receiving the holy orders in 1824 in Wrocław he was a curate at the St. Adalbert's church in Poznań and then a parish priest in Ceradz Kościelny, Niepruszewo and Lwówek. In the latter two places he founded two temperance societies and reading rooms for the general public. For contacts with emissaries of the Polish Democratic Society (Towarzystwo Demokratyczne Polskie) he was imprisoned in Berlin and Magdeburg in the years 1836-1840. In 1848 and in the years 1850-1851 he was a deputy to the Prussian parliament. In 1849 Archbishop Leon Przyłuski appointed him the parish priest of the St. Adalbert's church in Poznań. In 1863 he founded Wydawnictwo Dobrych i Tanich Książek (the Publishing House of Good and Cheap Books), which was closed down by the Prussian authorities in 1873. During the ten years of its activity it released nearly 40 book titles for the general public on religious and historical themes as well as literary fiction. The overall issue amounted to 140 000 copies. To mark the 50th anniversary of his priesthood his friends published a commemorative book titled Warta (The Sentinel). Fr. F. Bażyński died in 1876, and the coffin with his body was interred in the vaults of the St. Adalbert's church in Poznan, where it remains until today.

Diocesan Institutes and Societies of Apostolic Life: Formation of Members for Holy Orders

The author examines the canonical norms for the formation and ordination of priests with respect to candidates from diocesan institutes and societies of apostolic life. Noting that the principal responsibility is always that of a candidate’s “proper” bishop (c. 1015), major superiors also always have a significant role to play. For pontifical right institutes and societies the major superior can grant dimissorials for the diaconate and the presbyterate for his members (c. 1019), but for diocesan right institutes and societies it is ultimately for the bishop to ordain or grant dimissorials. Bishops and major superiors should collaborate in all aspects of formation and evaluation of such candidates. The author reviews the relevant canonical norms and offers suggestions about how major superiors and bishops might better collaborate in this ecclesial task.

Las facultades para la confesión en el Código de Juan Pablo II

According to the law of the Church, contained mainly in the Code of Canon Law, priests are entitled to certain rights and obligations arising from their Holy Orders. Some of them require also appropriate faculties in addition to the orders. This is the case in relation to the sacrament of penance and reconciliation. This so-called faculty is required in order to exercise this sacrament validly. The of such faculty causes the incurrence of ecclesiastical penalty of suspension latae sententiae . This text examines the norms of the Codex regarding the conferment of the faculty to administer the sacrament of penance, its use and the ecclesiastical penalties incurred for hearing confessions without such faculties.

Las facultades para la confesión en el Código de Juan Pablo II

According to the law of the Church, contained mainly in the Code of Canon Law, priests are entitled to certain rights and obligations arising from their Holy Orders. Some of them require also appropriate faculties in addition to the orders. This is the case in relation to the sacrament of penance and reconciliation. This so-called faculty is required in order to exercise this sacrament validly. The of such faculty causes the incurrence of ecclesiastical penalty of suspension latae sententiae. This text examines the norms of the Codex regarding the conferment of the faculty to administer the sacrament of penance, its use and the ecclesiastical penalties incurred for hearing confessions without such faculties.

Przeszkody małżeńskie wynikające z węzła religijnego

Marital obstructions resulting from religious tie have important and weighty tie have important and weighty place within the range of canonical matrimony law. They make legal reality including two moments: ban of solemnizing the marriage and furthermore the ban of solemnizing marriage under sanction of nullity. Including the double ban, marital obstructions resulting from religious tie belong to the kind if unabling laws, making the person unable for specific legal action. Essence of these obstructions consists in existence of the law, which is not being established freely, but it has its base in the fact or objective circumstance, religious tie resulting from holy orders, public eternal vow of purity and difference of religions, which refer directly to the person solemnizing the matrimony, as well as to the marriage itself. From the obstruction – law, which makes the person unable, the after-effect of “breaking” (nullity) of marriage is born. Legal norms regulating a discipline of obstructions coming from religious tie resulting directly or indirectly from God’s Law, as the unabling law, have in purpose to protect the marital community, institution of marriage and persons solemnizing the matrimony the matrimony. Moreover these norms aim at effective protection of the welfare of the whole Church community in religious, moral and social order. For the church legislator, marriage contract is a public affair, carrying social dimension in it. Hence church society interfere into the sphere of matrimony determining the norms referring to solemnizing the matrimony in situation, where there is an obstruction existing between the betrothed resulting from religious tie. Protection of the welfare of marriage institution, matrimonial community and the betrothed themselves has different degree of application, depending on specific situation of peculiar persons. The welfare of the betrothed being in different life situation forejudges about the possibility for giving a dispensation from described marital obstructions. Dispensation from obstruction of holy orders and public eternal vow of purity made in monastic institution is reserved to the Holy See, whereas dispensation from obstruction of different religious is reserved to bishop ordinary for giving place.

Authority to teach, sanctify and govern given to bishop and priest by Holy Orders and jurisdiction and their judicial responsibility (I)

Authority to teach, sanctify and govern given to bishop and priest by Holy Orders and jurisdiction and their judicial responsibility (I)

Does Commitment to Celibacy Lead to Burnout or Enhance Engagement? A Study among the Indian Catholic Clergy

Burnout and engagement in general are thought to be associated mostly with work related factors and sometimes with personal factors as well. Over the past three decades a number of studies among clergy have identified various causes for priests' susceptibility to burnout and have linked various independent variables in the study of burnout among clergy. However, a study on the association between commitment to celibacy, burnout and engagement among clergy has not been attempted. Is celibacy psychologically a possible way of life? In the Catholic Church (Latin Rite), the sacrament of Holy Orders for the presbyterate is normally conferred only on candidates who are ready to freely embrace and publicly manifest their intention of staying celibate for the love of God's kingdom and the service of human beings. This study among Indian Catholic clergy contributes to the literature of burnout and engagement by studying the association of commitment towards priestly celibacy with clergy burnout and engagement - a new venture in the field of burnout and engagement. In addition, for the first time the construct of engagement has been used among clergy. Hierarchical regression analyses in the sample of 511 Catholic diocesan priests from South India confirmed that commitment to celibacy was negatively associated with burnout (that is it had a negative association with emotional exhaustion and depersonalisation and a positive association with personal accomplishment), and on the other hand, it was positively associated with engagement. © 2010 Akademiai Kiado, Budapest.