Motu Proprio Research Articles

The Legal Status of Personal Prelature According to the Documents Issued by Pope Francis in 2022-2023. Part I

A personal prelature was an ecclesiastical circumscription (complementary community). Its establishment was proposed during the Second Vatican Council. Its aim was to ensure the proper distribution of the clergy and to respond to new pastoral challenges. Its legal status was significantly changed by Pope Francis’s motu proprio of August 8, 2022. By amending the canons of the 1983 Code of Canon Law (can. 294-297), the Roman Pontiff equated this personal structure with a public clerical association of the faithful under the pontifical right. As a result, a personal prelate lost his position as an Ordinary and became a Moderator with the faculties of an Ordinary. The lay faithful who cooperate with a personal prelature are now subject only to the jurisdiction of a local Ordinary. The Dicastery for the Clergy assumed the competences over a personal prelature. The Statutes of the only Personal Prelature of Opus Dei established so far will have to be adapted to the new norms.

40 tahun Kitab Hukum Kanonik Gereja Katolik Latin (1983-2023). Historisitas – Amandemen – Analisis

The actual CIC of the Latin Catholic Church is 40 years old this year since it was first promulgated by Pope John Paul II on January 25, 1983. In its journey as universal law of the Latin Catholic Church, during three pontificates, all Popes have made amendments to it. This study intends to canonically analyze any juridical modifications or amendments sought by the Church Legislator regarding certain themes in the Codex. To get a more holistic context, as in the sub-title, the historical panorama of the birth of the ecclesiastical juridical system will first be synthesized. Then, all the modifications to universal law over the past 40 years, whether promulgated through Apostolic Letters in the form of motu proprio or in Apostolic Constitutions, will be presented. The purpose of this paper is to find the spirit and orientation behind the “revitalization” of the canonical norms in question, which must be in line with the ultimate goal of Church Law, namely the realization of the “salvation of the souls”.

MISA TRADISIONAL MENURUT MOTU PROPRIO TRADITIONES CUSTODES

Liturgy is an expression of faith in God which is expressed in a great way through the Eucharistic Celebration. Before the Second Vatican Council, the Church celebrated the Liturgy by using the 1962 Roman Missal, or celebrating the Traditional Mass (Tridentine). After the implementation of the Second Vatican Council, it was mutually agreed that the expression of Faith through the liturgy, using the 1970 Roman Missal, which was issued by Pope Paul Vi. Since then, the practice of using traditional mass is rarely used anymore. During the Pontifical period of Pope Benedict XVI, he issued the Motu Proprio Summorum Pontificum, which permitted the Return to the Practice of this Traditional Mass. Three years later, Pope Francis asked the bishops through the Congregation for the Doctrine of the Faith to review the implementation of the Summorum Pontificum. The Pope discovered that there was a movement towards division, so Pope Francis issued the Motu Proprio Traditionis Custodes to cancel the existing norms and laws in the Summorum Pontificum, to maintain the unity of the Church.

The sacred music of Alberto Nepomuceno

This paper discusses the sacred music of Alberto Nepomuceno according to the ultramontane Catholicism’, the Motu Proprio Tra le sollecitudini (1903) issued by the Supreme Pontiff Pius X (1903-1914), and the movement for the restoration of sacred music in Brazil in the first decades of the 20th century.The analytical approach is based on "discourse", that is, meanings constructed in the process of interlocution. It is also based on conceptions derived from Mikhail Bakhtin's thought as dialogism, performance spaces and discursive genre.

Modification of the Regulations on Personal Prelatures under Pope Francis

Personal prelatures are Church institutions, focused on specific pastoral ministries, established by the Holy See. Their creation was made possible by the Second Vatican Council and the 1983 Code of Canon Law, and only one prelature has been established so far – Opus Dei. Pope Francis, in his Motu Proprio of 8 August 2023, modified the dispositions of the Canons 295-296 concerning the personnel of prelatures. This article consider the consequences of these changes: the gradual clarification of the positions of the personal prelature in canon law and in the structure of the Church.

Traditionis custodes : Ecclesiological Difficulties

abstract: The motu proprio Traditionis custodes reordered the law on celebrating the pre-conciliar Roman liturgical rites. This legislative change, seemingly intended to lead to a "single and identical prayer" or unique liturgical expression of the Roman Rite, relies on an ecclesiological justification concerning the unity and communion of the Church. Analyzing the motu proprio and its elaborations in light of a "three-tier" ecclesiological model rooted in the documents of the Second Vatican Council shows that the unity and communion of no Church in this model is tied to the existence of a unique liturgical expression. Rather, the legislation's justification relies on a pre-conciliar ecclesiological outlook that posits the existence of Churches defined by rites such as a "Church of the Roman Rite." Due to this reliance, the norms have far-reaching negative consequences for the Roman Rite and the wider Church. Legislative actions on liturgical issues within the Latin Church must have a broader ecclesiological context, and the past and present experiences of the other Churches in the Catholic communion show that a vast liturgical diversity already exists in the Church and does so without harm to Catholic unity.

The ecclesiastical discipline of the celebration of marriage according to the books of the Roman Rite of 1962 after the Second Vatican Council according to the motu proprio Summorum Pontificum and Traditionis custodes


 
 
 Through Pope Benedict XVI’s motu proprio Summorum Pontificum of July 7, 2007, the universal law for use of the 1962 liturgical books entered into force, but under certain conditions. Bishops received the unrestricted right to use the Pontificale Ro- manum of 1961/62 in the celebration of marriage. Nevertheless, the use of the Rituale Romanum of 1952 by priests or deacons when assisting at marriages required the per- mission of the parson or rector of the church hosting the ceremony. In addition, mem- bers of the clergy whose communities received the special permission necessary from the Apostolic See or the local Ordinary could also participate as qualified witnesses in a marriage ceremony celebrated according to the earlier rites. However, since July 16, 2021, after the issuance of the motu proprio Traditionis custodes, celebrating a marriage according to the books of 1962 is only possible in personal parishes with the permission of the diocesan bishop. The local Ordinary can also authorise priests of communities that have the special right to celebrate the earlier rites to celebrate such marriages. During the celebration of marriage according to the books of 1962, the current Code’s discipline should be maintained, providing it does not violate the shape of the rites contained in these books.
 
 

The Principles of the Reform of the Marriage Nullity Process Proposed by the Roman Pontiff Francis

One of the great concerns of Pope Francis' ministry is to promote a Church on the way out, in which people separated from the Church are effectively welcomed from a synodal perspective. Within this perspective, Pope Francis promulgated on August 15, 2015, the Motu proprio on the reform of the process for declaring marriage null and void, the Mitis Iudex Dominus Iesus for the Latin Church, and came into force on December 8, 2015, as per the can. 8, § 1. This article, whose theme is: the principles of reform of the marriage nullity process proposed by the Roman Pontiff Francis, indicates the origin of the fundamental legal principles that determined the changes promoted by the Pope and their possible applicability in diocesan Tribunals and Dioceses. Thus, the methodological itinerary was based on studies, analyzes of the motu proprio Dominus and Iesus, other documents and articles related to the topic, which are available in the bibliography of this article. The purpose of this article is to present the foundations of the changes implemented by Pope Francis and motivate Canonical Tribunals and Dioceses to implement these new developments with the primary objective of salus animarum, can. 1752.

Matrimony between Christians: Historical Dynamics and Canonical Perspective

Firstly, the article provides basic information on the biblical teaching on marriage. While the Old Testament sees marriages with numerous offspring as a high value, the New Testament shows a tendency towards celibacy, be it on account of imitating Christ or for the expectation of imminent parousia. The most important author amongst the Fathers of the Church, St. Augustine, made a significant contribution towards forming the Catholic doctrine on marriage upon which drew even the medieval scholastics. In the modern age, the Church complained about the countries which forced their concept of marriage on the Catholic faithful. Even today, the Catholic Church is against the breakdown of marriage by means of divorce. Since the Second Vatican Council, however, there has been a development, for example, as regards contracting marriages between Christians of Catholic and non-Catholic confessions. Prior to the publication of the 1983 Code of Canon Law, this was expressed in the motu proprio of Paul VI Matrimonia mixta, whose regulation did not have to be changed substantially in the Code.

Pembacaan kembali Traditionis Custodes Paus Fransiskus terhadap penggunaan Missale Romanum 1962. Sebuah tinjauan Liturgis-Eklesiologis dalam terang reformasi Konsili Vatikan II

<p>Traditionis Custodes is an Apostolic letter issued by Pope Francis in the form of a Motu Proprio, i.e. on his own initiative. The content of this letter is about the use of the Roman Liturgy prior to the Reform of 1970. The main object of focus is the celebration of Mass with the Missale Romanum 1962. The Motu Proprio of the two previous Popes, John Paul II and Benedict XVI, permitted the use of the Missale Romanun 1962. The aim was to make room for those who were still attached to earlier forms of liturgical celebration. The implication is that the Missale Romanum 1962 is permitted as an extraordinary form of liturgical celebration, while the Missale Romanum 1970 is the ordinary or normal form. Pope Francis, through Traditionis Custodes, abrogated all the norms, instructions, consensus and customs of the previous Motu Proprio. He established the Missale Romanum 1970 as the only lex orandi (prayer order of the Church) of the Roman rite. This decision caused turmoil in the Church,<br />especially strong criticism from users of the Missale Romanum 1962. This Motu Proprio was seen as a regression of the Church and a personal desire to abolish Church Tradition. Is this really the case? Why did Pope Francis<br />abrogate the norms of the previous Motu Proprio? What is different about the 1962 and 1970 Missale Romanum? This article attempts to answer these questions with a liturgical-ecclesiological overview of the reforms of the Second Vatican Council.</p><p><br />Key words: Ecclesial communion; liturgical reform; Traditionis Custodes; Summorum Pontificum; Missale<br />Romanum 1962.</p>

Participation of Religious Brothers in the Exercise of Authority in Clerical Religious Institutes

The paper has been inspired by the rescript of Pope Francis issued as a motu proprio on the appointment of superiors in clerical institutes. According to the binding ecclesiastical legislation, such practices used to be prohibited, although the Holy See would grant permissions on a case-by-case basis. The article discusses the idea of exercising authority in religious institutes according to the traditional rules of religious life, referring to St Benedict and St Francis. A serious obstacle to regulating this issue is the exercise of power. Another reason indicated in the rescript is the personnel situation in religious institutes, which makes it impossible for some members of the clergy to serve as superiors due to age and health status. This fact caused requests to the Holy See seeking permission for non-clerics to exercise the office of superiors. A significant attempt to respond to this need is the rescript announced by Pope Francis. It takes account of the existing legal solutions, as well as opening up a certain window of opportunity as regards changes to the structure of power in clerical institutes.

New version of the motu proprio „Vos estis lux mundi”. The significance of the changes introduced by Pope Francis in 2023

Niniejszy artykuł dotyczy nowej wersji listu mu proprio Vos estis lux mundi, ogłoszonej przez papieża Franciszka 25 marca 2023 roku. W porównaniu z wersją ad experimentum z 2019 roku obecny dokument zawiera pewne zmiany, które są przedmiotem niniejszego studium. Artykuł 1 zawiera nowe sformułowanie poszczególnych kategorii osób skrzywdzonych wykorzystaniem seksualnym. Oprócz kategorii małoletniego dodano dwie kolejne: osobę, która ma niepełne używanie rozumu, oraz bezbronnego dorosłego. W odniesieniu do pornografii wprowadzono również kilka istotnych zmian mających na celu lepszą ochronę małoletnich i bezbronnych dorosłych. Zgodnie z art. 2 diecezje „muszą zapewnić instytucje lub biura, które są łatwo dostępne dla każdego w celu składania zawiadomień”. W tym samym artykule rozstrzygnięto kontrowersję dotyczącą jurysdykcji przełożonych kościelnych w tych sprawach. O ile nie zostanie to wzajemnie uzgodnione, „odpowiedzialność ponosi ordynariusz miejsca, w którym miały miejsce zdarzenia”. W art. 3 potwierdzono obowiązek denuncjacji, z wyjątkiem przypadków uzyskania informacji na forum wewnętrznym. Zgodnie z art. 4 obowiązek milczenia nie może być nałożony na osobę zgłaszającą, jak również na osobę, która twierdzi, że jest skrzywdzona i świadków. Istotną nowością dokumentu jest podjęcie kwestii przestępstw i zaniedbań ważnej grupy przełożonych: „wiernych świeckich, którzy są lub byli moderatorami międzynarodowych stowarzyszeń wiernych” (art. 6). Dlatego też lista kompetentnych dykasterii została rozszerzona w art. 7 o Dykasterię ds. Świeckich, Rodziny i Życia. Ponadto podkreślono rolę Dykasterii ds. Instytutów Życia Konsekrowanego i Stowarzyszeń Życia Apostolskiego poprzez dodanie nowego art. 10. W całym dokumencie szczególną uwagę zwraca się na prawną ochronę dobrego imienia wszystkich zaangażowanych osób. Mogło to być powodem dodania nowego przepisu w art. 18: „Kopia akt ma być przechowywana w archiwum kompetentnego przedstawiciela papieskiego”. Najważniejsza zmiana to ta, że nowy Vos estis lux mundi jest teraz stabilnym prawem, które ma być stosowane w harmonii z innymi ustawami Kościoła.

The discipline of celebrating the liturgy of 1962 according to the motu proprio Pope Francis’s “Traditionis custodes” and “Responsa ad dubia” of the Congregation for Divine Worship and the Discipline of the Sacraments (part 2)

W wyniku wydania listu apostolskiego motu proprio Traditionis custodes z 16 lipca 2021 roku papieża Franciszka liturgia zreformowana po Vaticanum II stała się jedynym wyrazem lex orandi rytu rzymskiego. Normy te zostały dookreślone w Responsa ad dubia z 4 grudnia 2021 roku Kongregacji Kultu Bożego i Dyscypliny Sakramentów. Na mocy wydanych regulacji biskupi zostali upoważnieni do wydawania zezwoleń na celebrację mszy świętej z Mszału rzymskiego z 1962 roku oraz do wyznaczania miejsc i dni celebracji tej liturgii.Użycie innych ksiąg zarezerwowano jedynie dla parafii personalnych oraz wspólnot posiadających do tego prawo specjalne. Kompetencje nad tym przejęła Kongregacja Kultu Bożego i Dyscypliny Sakramentów oraz Kongregacja ds. Instytutów Życia Konsekrowanego i Stowarzyszeń Życia Apostolskiego.

The discipline of celebrating the liturgy of 1962 according to the motu proprio Pope Francis’s Traditionis custodes and Responsa ad dubia of the Congregation for Divine Worship and the Discipline of the Sacraments (part 1)

Decyzją papieża Franciszka dokonano zmian w dyscyplinie celebracji liturgii według ksiąg z 1962 roku zwanej dotąd nadzwyczajną formą rytu rzymskiego. Dokonało się to poprzez ustawodawcze normy papieskiego motu proprio Traditionis custodes z 16 lipca 2021 roku – dekretu generalnego biskupa rzymskiego jako najwyższego ustawodawcy. Papieska ustawa została autentycznie zinterpretowana poprzez Responsa ad dubia Kongregacji Kultu Bożego i Dyscypliny Sakramentów z 4 grudnia 2021 roku. Celem wydanych dokumentów, co dookreślił papież Franciszek, było ujednolicenie liturgii w Kościele łacińskim oraz ułatwienie procesu umacniania jedności eklezjalnej.

The Instituted Ministries of Readers and Acolytes: A Kairos for the Synodality of the Liturgy

Among the proposals for the implementation of the motu proprio Spiritus Domini and Antiquum Ministerium of Pope Francis (2021), opening the instituted ministries also to women and to lay people not on the way to ordination, the Note of the Italian Bishops’ Conference of June 2022, is certainly one of the most relevant with respect to the discernment, formation and conditions of access of candidates. By receiving a sacramental from the bishop in a community liturgy, for a perennial ministry at the service of the Word of God, the care of the body of Christ in the Eucharist and in the sick, as well as for Christian initiation and small base communities, the instituted ministers can contribute to the synodal revitalization of the ecclesial communion. Decreed ad experimentum for three years, the Italian document can inspire other Bishops’ Conferences around the world.

Nowe kompetencje Trybunału Roty Rzymskiej

On 30 August 2011 Pope Benedict XVI issued motu proprio “Quaerit semper” ( came in to force on 1 October of the same year ), pursuant to which he transferred competences concerning obtaining super rato et non consummato dispensation and cleelaring invalidity of holy orders – from Congregation for Divine Worship and the Discipline of the Sacraments to the Tribunal of the Roman Rota by establishing a new office in this Tribunal. The introductory part of motu proprio contains motives of introduced innovations (among others directives of II Vatican Council), and the second part contains proper legal dispositions (in four articles), which amend provisions of Pastor bonus, Apostolic Constitution by John Paul II of 28 June 1988.

The ecclesiastical discipline of the celebration of marriage according to the books of the Roman Rite of 1962 after the Second Vatican Council in 1965-2007


 
 
 The Fathers of the Second Vatican Council, via the constitution Sacrosanctum Concilium, postulated a reform of the marriage ceremony. As a result, the marriage rites contained in the Rituale Romanum of 1952 were abolished by the promulgation of the Ordo celebrandi matrimonium in 1969. Until 1988, apart from the Society of Saint Pius X, marriage was generally not celebrated according to the earlier Ritual. After the institution of the Pontifical Commission Ecclesia Dei in 1988, permissions were issued for the celebration of marriage according to the Roman Ritual. Individual permissions were granted by the Dicasteries of the Roman Curia, and especially by the aforementioned Commission. Some communities were also established which were equipped with the special right to celebrate the Sacrament of Marriage according to the Rituale Romanum of 1952. Diocesan bishops also issued ad casum permissions and erected personal pa- rishes and other communities. This legal status lasted until Pope Benedict XVI’s motu proprio Summorum Pontificum entered into force in 2007. Then, a universal law was introduced which permitted the celebration of marriages according to the earlier Ritual under specified conditions.
 
 

The Abbreviated Matrimonial Process before the Bishop and Ecclesiastical Divorce in the Orthodox Churches

The article presents a critical examination of the abbreviated process before the bishop and ecclesiastical divorce in the Orthodox Churches. The basic point of departure for the analysis is the post-synodal Apostolic Exhortation Amoris laetitia promulgated by Pope Francis. Article 244 in the subsection entitled “Accompaniment after breakdown and divorce” explains Pope Francis’ motivation behind the modifications to the briefer process before the bishop in line with his Apostolic Letter motu proprio Mitis et misericors Iesus. Using a combined method of analysis, synthesis and comparison, the article aims to present a comprehensive theological and judicial view on the abbreviated matrimonial process before the bishop and on the practice of the Orthodox Churches in the process of ecclesiastical divorce. The textual analysis revealed that the primary reason for the modifications was the length of the process as it posed considerable difficulties and exhausted the parties involved. Pope Francis’ recent documents on the subject have resulted in simplification of the procedures eventually granting the declaration of nullity of marriage. These documents have highlighted a very important component of the Second Vatican Council’s teaching that the bishop himself, in his local church over which he has been appointed shepherd and head, is at the same time a judge of the faithful entrusted to him. The article also emphasizes that bishops do not delegate the said ministry entrusted to them to other structures within their eparchies but exercise their ministry personally for the salvation of immortal souls.

The Status and Duties of Ecclesiastical Judges in Cases Concerning the Nullity of Marriage

The author discusses the status and duties of an ecclesiastical judge in processes concerning the declaration of nullity of marriage under canon law. The author addresses the requirements for candidates for the office of judge and highlights the changes introduced by the Motu Proprio Mitis Iudex Dominus Iesus in 2015. Next, the duties of the ecclesiastical judge in a matrimonial process are covered. First, the author points to the general duties and focuses on the most relevant ones. Second, the judge’s more specific duties are addressed. A major research problem investigated is who can be an ecclesiastical judge and what requirements the candidates must meet, both in the light of ecclesiastical and natural law. The author does not omit to discuss the origin of the power to judge and its consequences. The article cites papal speeches to the members of the Tribunal of the Roman Rota. They are a valuable source of guidance on exercising the power to judge. Special attention is paid to the ministry of the bishop as the first judge, as well as in light of the changes introduced by Pope Francis.

Służba kobiet w liturgii – Tradycja Kościoła a współczesna praktyka pastoralna. Stan badań na rok 2020 przed ogłoszeniem motu proprio „Spiritus Domini”

Liturgical ministry, which has its roots in the times before Jesus Christ’s birth, has been exercised by boys and young men for thousands years. The 20th century liturgical reforms have also opened doors to girls’ and women’s liturgical ministry. The aim of the article is to present the changes in celebration throughout history and to clarify the range of possibilities and general competences of women and girls during the celebration. The article presents state of the research in 2020 and does not include the issues raised in the motu proprio Spiritus Domini. The article is divided into four chronological parts. The first one deals with the archetypes of minsters from the Old Testament. The second one characterizes the evangelical context of the liturgical ministry. The third part describes the development of the altar boys’ service over the centuries. The fourth part concerns on the times after the Second Vatican Council, therefore on the actual liturgical renewal in the Church all over the world and in Poland. The text itself is based on the Holy Bible, the Church’s Magisterium’s documents and source literature. The thesis analyzes the above texts and is of analytical and theoretical nature. The result shows specific possibilities of women’s involvement in liturgical ministry structures. It also names the roles they undertake in liturgical groups during celebrations. Based on the available sources and historical circumstances it should be enabled for women and girls to engage in ministry that includes reading and singing, whereas the traditional liturgical ministry, apart from bringing the altar gifts by the laity, should be reserved for men and boys unless the diocesan bishop decides otherwise.