Pastor Bonus Research Articles

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.

La prospettiva di ‘Praedicate Evangelium’ relativa agli abusi liturgici

The perspective of 'Praedicate Evangelium' regarding liturgical abuses
 ABSTRACT: The paper examines the transformations made by the Ap. const. Praedicate Evangelium [= EP] regarding the contrast of liturgical abuses. Beginning with the problem of celebratory propriety that emerged in the context of postconciliar disbandment, it first examines the essential features of the case of abusiveness (the frequency of the conduct, the erroneous presumption of justification for the conduct, and the prominence of the authoritative condition) and, then, the main magisterial and papal directive interventions. Article 66 PB outlined a specific supervisory function on the part of the Congregation for Worship. PE, indulging the criterion of decentralizing co-responsibility, stimulates awareness of its own attributions and the specific responsibility of the bishops in ensuring the observance of liturgical norms. Article 96 EP therefore makes explicit the duties of the episcopal office and the supporting and assisting role of the Dicastery. The elimination of abusiveness is expressly linked with increased liturgical formation. The normative change does not change the essence of ecclesial discipline; however, it requires a qualitative leap in the pastoral solicitude of bishops (the most significant contribution is the deontological call). An in-depth theoretical and practical study of the problem of liturgical abusiveness, without trespassing on casuistry, can help complete the cultural and regulatory turnaround underway.
 SOMMARIO: 1. Il sentito problema della correttezza celebrativa - 2. L’inquadramento della fattispecie abusiva - 3. Gli interventi magisteriali e direttivi pontifici - 4. La disciplina dell’art. 66 della ‘Pastor bonus’ - 5. Il nuovo approccio di ‘Praedicate Evangelium’ - 5.1. Il contesto della riforma curiale - 5.2. L’art. 96 di ‘Praedicate Evangelium’ - 5.3. La responsabilità episcopale - 6. L’opportuno collegamento con la formazione liturgica - 7. Un mutamento disciplinare o attitudinale?

Finanziamento della Santa Sede, trasparenza della destinazione e amministrazione patrimoniale

Financing of the Holy See, transparency of destination and patrimonial administration
 ABSTRACT: The essay analyzes the topic of the economic and financial management of the Holy See’s patrimony and in particular the reforms implemented during the pontificates of Benedict XVI and Francis which ensure greater transparency of financial operations. In carrying out its universal mission, the Church relies on transparent and efficient asset management. All those who manage the Church’s patrimony must administer it wisely, avoiding the performance of speculative operations in order to preserve the economic value of the assets, which are instrumental to all Church activities. Because of this, the Vatican judicial system has also been strengthened to prevent and eventually repress abuses in the management of ecclesiastical patrimony. It must be stressed, however, that, excessive garantism in the management of Vatican finances could risk hindering the Holy See’s activities. In this sense, the essay also reflects on the advisability of bypassing the ordinary system of financial transparency in peculiar circumstances in order to guarantee the Holy See’s evangelization activities.
 SOMMARIO: 1. Introduzione - 2. La gestione finanziaria - 3. Le norme di gestione patrimoniale della Santa Sede: dalla Pastor Bonus alla Praedicate Evangelium - 4. Riflessioni conclusive.

Genesis and Meaning of the Title of “Doctor of the Church” for the Development of the Catholic Faith

Title of the Doctor of the Church is, unquestionably, very significant, but the method used by the bishop of Rome to grant the title is almost unknown, nowadays. Most of all, this is true due to its specific and special procedure. Formal and legal issues regarding granting this very significant and meaningful ecclesiastical dignity of universal character has returned lately together with numerous suggestions to grant the title of the Doctor of the Church to Saint John Paul II. It is worth to mention that until present the title of the Doctor of the Church has been granted to 36 people, who, obviously, were previously canonized by the Church. Among these there are 32 men and 4 women. Popes who were heads of the Church after the Second Vatican Council, namely St. Paul VI, St. John Paul II, Benedict XVI, as well as current Pope Francis had a habit of granting this ecclesiastical title in a systematic but sporadic manner. They did it in a special apostolic letter. It must also be pointed out that there is not any Pole on the list of the Doctors. However, there are 2 bishops of Rome, 3 cardinals, 15 bishops, 11 presbyters, 1 deacon, 2 nuns, 1 tertiary, and 1 abbess. As the above list indicates, this honourable title of the universal Church can be granted even to the lay faithful. It can be said synthetically that Doctors of the Church are important and prominent teachers of the universal Church. It is also worth to add that in 1687 the Krakow Academy expressed a wish that John Cantius was pronounced a Doctor of the Church at the time of his canonization. However, the Roman Curia questioned the authorship of his writings. This, without any doubt, caused that the issue could not have been further proceeded. The St. John Paul II apostolic constitution Pastor bonus, about the Roman Curia of 28 June 1988 states in Article 73 that the Congregation for the Causes of Saints is competent to “examine what is necessary for the granting of the title of doctor to saints, after having received the recommendation of the Congregation for the Doctrine of the Faith concerning outstanding teaching.”

John Paul II's Contribution to Law

This chapter examines John Paul II’s contribution to law as a statesman, world leader, and universal pastor of the Roman Catholic Church. John Paul II’s approach to the law was shaped by the stark realities of having suffered firsthand the injustice of two totalitarian regimes and the cruelties of the Second World War. An ardent defender of human rights, especially the rights to life and religious liberty, John Paul II saw in human dignity and human solidarity the two great levers for advancing the development of legal systems. Lastly, this chapter explores John Paul II’s invaluable role in updating and reforming the canon law of the Catholic Church. He had a singular role in promulgating the Code of Canon Law of 1983, the Code of Canons of the Eastern Churches of 1990, and the Apostolic Constitution Pastor Bonus of 1988 on reforming the Roman Curia. For these and other relevant legal contributions, John Paul II well deserves the title of jurist.

Brief Note on the Contentious-Administrative Process and the Jurisprudence on the Status and Use of Churches

Brief Note on the Contentious-Administrative Process and the Jurisprudence on the Status and Use of Churches Edward M. Lohse Occasionally, the Supreme Tribunal of the Apostolic Signatura (hereafter Signatura) authorizes publication of some of its decrees. Such authorization is a great benefit to canonists. The publication of the three decrees presented here provides an opportunity to examine briefly some aspects of the procedural law that governs the Signatura in its own processes and to gain some insight into that tribunal’s own jurisprudence. At the outset, it should be noted that although we are presented with three decrees, they involve only two recourses, since two of these decrees are from the same case. For the purposes of this commentary, these three decrees will not be considered chronologically but as they naturally fall into their two respective recourses.1 Both recourses concern the modification of parishes and what the recurrents claim was the de facto closure of churches.2 The decrees contain important jurisprudence concerning the loss of a church’s parochial status due to a parish merger and what might be considered the minimum requirement for a church to be open and accessible to the faithful. Before examining that jurisprudence, however, a look at the form of the decrees themselves can help to shed some light on the Signatura’s procedures for examining these recourses. Decrees of the Signatura are ordinarily any of three types: decrees of the Secretary, of the Prefect in Congressu,3 or of the College of Judges. In the first two types, the heading is simply “Decree,” while decrees of the College of Judges contain the heading “Definitive Decree” or “Definitive [End Page 217] Sentence.”4 Of the three decrees presented here, one was issued by the Secretary (prot. n. 48760/14 CA, dated March 25, 2014) and two were issued by the Prefect (prot. n. 48760/14 CA dated January 21, 2015 and prot. n. 48568/13 CA dated May 30, 2014).5 Although the Prefect’s decree of May 30, 2014 contains several references to a definitive sentence of the College of Judges of May 21, 2011, that definitive sentence itself has not been published here with these decrees, because it was already published earlier.6 The reason for the differences in these three types of decrees lies within the procedural law of the Signatura. In accord with Pastor bonus, the Signatura is governed by its own law.7 As an administrative tribunal, the Signatura hears challenges to the decrees of the Roman Curia, including at times challenges to its own decrees.8 In hierarchical recourses, challenges to administrative decrees are presented to the hierarchical superior (cf. c. 1737 §1). This would not apply to the Signatura, however, since it is not the hierarchical superior of other dicasteries. As a result, cases presented before the Signatura do not take the form of hierarchical recourses. Instead, they take the form of contentious-administrative processes.9 The procedures for hierarchical recourses outlined in canons 1732–1739 do not apply. Instead, in examining these recourses, the Signatura follows its own proper law (Lex propria) issued by Benedict XVI in 2008.10 According to the Lex propria, after having heard the Promotor of Justice, the Secretary can reject in limine a request for recourse due to a number of specific reasons, or he can advance it to the Prefect for judgment. When a recourse comes before the Prefect, he will hear the Procurator-Advocates for both parties as well as the Promotor of Justice and then [End Page 218] render his decision.11 Lastly, the College of Judges can adjudicate the matter, concluding the recourse by issuing a definitive decree or definitive sentence. The rejection of the recourse in limine by the Secretary (Lex propria art. 76 §1) can be appealed to the Prefect (ibid., §3), though if the rejection is then confirmed by the Prefect in Congressu it is no longer subject to any legal remedy (ibid., §4). If, however, a recourse has only been rejected by the Prefect in Congressu, it would still be possible to make recourse to the College of Judges against the Prefect’s decree of rejection (Lex propria art. 84). There...

Erasmus and His Paraphrases on the New Testament: What Kind of Enterprise?

Abstract This 2019 Lecture explores Erasmus’ Paraphrases on the New Testament, which were among his main publications in the field of religion, next to his Novum Testamentum and his edition of the Opera of St Jerome. The Paraphrases were a complex enterprise in which many sides of such a publication convene: commerce and self-fashioning, literature, rhetoric, theology and religion. Ultimately, Erasmus probably wished to surpass Jerome, by offering tools for his fellow believers to obtain eternal salvation. To this aim, he presented Jesus as the exemplary teacher, but above all as the pastor bonus.

REDESAIN SEMINARI MENENGAH PASTOR MERAUKE (PENDEKATAN ARSITEKTUR MODERN TROPIS)

Pastor Bonus Middle Seminary, located in the YPPK Yos Sudarso High School complex in Merauke, currently does not have complete facilities in terms of space function and optimal building arrangement. Redesigning the Bonus Bonus Middle Seminary in Merauke is expected to be able to develop the existing seminary site area, so that it can meet the needs of facilities that are suitable for function and zoning. The purpose of this research is to redesign the Merauke Bonus Pastoral Seminary which prioritizes clarity of functions and zoning through a modern tropical architectural approach, as well as arranging building mass according to the site's shape by considering circulation. The method used in this study is the method of observation / direct observation to the location of the study, interviews with the seminary and Archdiocese of Merauke which provide direction for regional development and capacity building of seminary facilities. The results obtained are used as a reference for improving management facilities, educational facilities, talent talent facilities, religious facilities, residential facilities and service facilities. This design optimizes the lighting and natural airing of existing facilities by arranging the circulation and condition of the building against the tropical climate, so as to obtain a good design for the comfort of inner space and outside space.
 
 Kata-kunci: Redesign.,Seminary., Pastor Bonus., Merauke.

El desarrollo normativo posterior a la Constitución Apostólica Pastor Bonus de los tribunales de la Curia Romana

Apart from the Apostolic Penitentiary, whose area of competence covers the internal forum, the Apostolic Constitution Pastor Bonus designates the Apostolic Signature and the Roman Rota as tribunals of the Roman Curia. The Supreme Tribunal of the Congregation for the Doctrine of the Faith could also be included on this list. Without addressing other dicasteries that exercise some jurisdictions of a legal nature, this article studies the pontifical acts following Pastor Bonus, which have shaped the structure and functions of these three courts. A study of the available information prompts some consideration of the lack of formal requirements in the issuance of the acts under examination, and a tendency to follow administrative procedures in imposing penalties. Finally, a number of reflections on the role of jurisprudence are set out, highlighting the distinction between jurisprudential doctrine and general teaching, so as to better define the role of the Roman Rota in this regard.

Pastor Bonus or Miles Christi? – Two Ideals of Clerical Conduct at the Age of Catholic Renewal

The bipolar structure of Military Orders, with priests on one hand, and the Knights Brethren on the other, are very suitable for the comparison in alterations of religious lifestyle. The Teutonic Knights and Hospitalers are the final subjects of this consideration. Both are examined with regard to charity and chivalry. The spiritual and practical lives of the faithful had greatly changed during the Protestant Reformation, and the Catholic clergy – spurred on by the Council of Trent – began to layout new standards of conduct. Pastor Bonus and Miles Christi represent, at the Age of Catholic Renewal, the two “Leitmotive” of public debates concerning good deeds and bravery. The Struggle for Christ was an ideal developed by patristic and monastic authors but it was rediscovered by humanists and passed on to Protestant Reformers and others. Enunciating this ideal, the Enchiridion of Erasmus of Rotterdam, seems to have appealed to humanists and Church reformers, to mendicants and ascetic monks, to Military Orders and Jesuit preachers alike. It was hence, successful, because it pointed out, that the Care for the Soul, and Struggle for Christ work as a spiritual challenge. Therefore, the Enchiridion presented an obligatory maxim for every Christian, regardless of order or rank. At the same time Portuguese, Spanish, French and Italian clerics – if they were searching for codes of conduct – reflected into their patristic and medieval past, in particular with regard to the Struggle for Christ. The Good Pastor as presented by the Portuguese prelate Bartholomew dos Martires figured from then on as a threefold ideal: – an ideal combining the mental fight as a Soldier of Christ against sin and darkness with the service to the poor; – an ideal motivating Catholic clergymen to undertake a host of measures to relieve disease and poverty but also to accentuate the care for soul and body; – and an ideal by which the two opposing elements, chivalry, and charity, might fuse together. All things considered, Miles Christi and Good Pastor pointed out a rule to constitute what should become a wider concept of Christian care for everyone. To resume the main question, the Military Orders of the early modern age shared in all these trends but they didn’t foster them with their own drafts. While chivalry stayed a task of noblemen, charity became a duty of Christian women

Elementos de la futura reforma de la curia romana prevista por el papa Francisco

Actualmente se prepara la tercera reforma de la curia romana posterior al Concilio Vaticano II. La ley que regula la curia, la const. Pastor Bonus, ha sido ya reformada en diversas ocasiones y el papa Francisco no solo ha previsto una nueva legislacion, sino que ha expresado tambien algunos criterios basicos. La reforma afectara a la organizacion de los dicasterios y, sobre todo, a los metodos de trabajo y la participacion de diversas personas. Al mismo tiempo, hay importantes cuestiones implicadas aqui, como son la relacion de los obispos diocesanos con la curia, la posicion de los obispos titulares y un mayor reconocimiento de la participacion de fieles laicos en los dicasterios

Das Verfahren zur Erhebung eines Heiligen zum Kirchenlehrer by Paul Bernhard Wodrazka

Reviewed by: Das Verfahren zur Erhebung eines Heiligen zum Kirchenlehrer by Paul Bernhard Wodrazka James Legrys Das Verfahren zur Erhebung eines Heiligen zum Kirchenlehrer, by Paul Bernhard Wodrazka. Kanonistische Reihe 26. Sankt Ottilien: EOS Verlag, 2015. Pp. 5–75. At the beginning of his Foreword to the book, Cardinal Christoph Schön-born, Archbishop of Vienna, points out that there are many books about the lives and works of the thirty-five Doctors of the Church, but no publication on the process by which a saint becomes a Doctor of the Church (p. 5). Wodrazka’s book addresses that neglected topic. This task is made more complicated by the fact that there is no single document in which the process for the elevation of a saint to Doctor of the Church is treated in its entirety. Moreover, of the relevant documents only one is public, the apostolic constitution Pastor Bonus. The others are internal curial documents. Having gained access to all the relevant documents, Wodrazka is able to explain step-by-step the various stages in the process and the roles of the numerous actors involved. At the outset, the head of a religious order or a diocesan bishop appoints a postulator, who will present the cause to the Congregation for the Causes of Saints. The postulator begins by writing to the episcopal conference in which the saint died asking it to support the cause with a petition to the pope. If the episcopal conference in plenary session votes in favor, then it sends a petition to the pope. At this point, other episcopal conferences, religious orders, etc. usually send their own litterae postulatoriae in support of the cause. If the pope approves, the case is turned over to the Congregation for the Causes of Saints. Because of Pastor Bonus no. 73, however, the Congregation for the Causes of Saints cannot reach a decision without first having asked the Congregation for the Doctrine of the Faith for its judgment as to whether or not the work of the saint truly represents eminens doctrina that is of [End Page 293] importance to the whole Church. The Congregation for the Doctrine of the Faith commissions theologians to offer their opinions, which are taken into consideration when it discusses and votes on the matter. The judgment of the Congregation for the Doctrine of the Faith must be presented first to the pope and then to the Congregation for the Causes of Saints. If the pope has approved, the Congregation for the Causes of Saints appoints a relator for the cause, who will guide the postulator in the preparation of a Positio super Ecclesiae Doctoratu to be presented to the congregation. Once complete, the positio undergoes the scrutiny of the congregation’s theological consultors, who meet to discuss it and to take a vote. If this vote is affirmative, the cause is brought before the congregation itself for a decision. The result of this vote is sent on to the pope, who makes the final decision. If the pope decides to name the saint a Doctor of the Church, there is an announcement, a celebration at a papal Mass, and finally an apostolic letter published in the Acta Apostolicae Sedis. The process is complicated, with a number of actors and many different steps. A summary of the steps involved would have been helpful. In any event, Wodrazka has provided a useful service in piecing together the entire process from the various documents, most of which are not public, offering insight into an ecclesial procedure that has been rather mysterious to many people. James Legrys United States Conference of Catholic Bishops Secretariat of Doctrine and Canonical Affairs Washington, DC Copyright © 2016 The Catholic University of America Press

Organizational Premises for the Reform of the Roman Curia

The text addresses some ecclesiological premises, organization and juridical-canonical principles that must be considered no matter what kind of option the Legislator will decide upon in order to reform the Roman Curia, starting from the model based upon the Apostolic Constitution Pastor Bonus which, at this present time, continues to have juridical and ecclesiological validity as the general framework. From the considered premises then follow concrete organizational and juridical directions: the technical means to translate the postulates of “communio ecclesiarum” and “synodality” into organization and work; the ways of achieving coordination and spontaneous cooperation among dicasteries; the formulas to respect the competences entrusted to each; the possibilities and limitations of the grouping together of dicasteries, etc. Demands for decentralization are evaluated realistically, taking into account the effective possibilities of each episcopate, since often the present situation is not a consequence of centralization but rather of needs for substitution. The main dysfunctions of the Curia, however, found explanations rather in the “working methods” and the insufficient self-monitoring of more significant dicasteries. Therefore, the objectives of the reform should aim primarily at the personal attitudes of those who work there and at the collegial, open and collaborative methodologies of work.

Kuria Rzymska wobec dobra duchowego migrujących

From its beginning, the Church offered pastoral care to all categories of migrants and itinerant people, as well as establishing responsibility for this specific action across all levels of her structure. John Paul II, in his apostolic constitution Pastor Bonus announced on the 28th June 1988, adjusted the work and structure of the Roman Curia to the actual pastoral needs of the Church. According to this document, all the issues concerning migrants are the specific responsibility of the Pontifical Council for the Pastoral Care for Migrants and Itinerant People. Reflecting on the various dicasteries it is necessary to note that as each of them undertake their particular responsibilities, they also play a role and participate in the apostolate for people who are on the move.

La Lex Propria del Supremo Tribunale della Segnatura Apostolica ed. by P.A. Bonnet and C. Gullo (review)

Reviewed by: La Lex Propria del Supremo Tribunale della Segnatura Apostolica ed. by P.A. Bonnet and C. Gullo Kurt Martens La Lex Propria del Supremo Tribunale della Segnatura Apostolica, edited by P.A. Bonnet and C. Gullo. Vatican City: Libreria Editrice Vaticana, 2010. Pp. 504. More than forty years after the approval of the special norms for the Supreme Tribunal of the Apostolic Signatura (25 March 1968), a new proper law for this highest tribunal was promulgated with the motu proprio Antiqua ordinatione of Pope Benedict XVI (21 June 2008). After the promulgation of the motu proprio, the archsodality of the Roman Curia organized a series of conferences dedicated to this new proper law of the Apostolic Signatura. These conferences are now published in one volume and highlight the various and often complex aspects of the work of this Supreme Tribunal. A number of interesting documents are added to this collection of fifteen contributions: an extensive bibliography on the subject-matter, and the successive proper laws since 1908. In a first contribution, Bishop Francesco Salerno, former secretary of the Apostolic Signatura, highlights the identity and functions of the Apostolic Signatura and puts them in a historical context, starting with the very origins of the tribunal to the 1983 Code and Pastor Bonus. Gianpaolo Montini, promoter of justice of the Apostolic Signatura, makes in his contribution a few remarks about this proper law within the hierarchy of sources. After these two introductory contributions, Cardinal Agostino Vallini, former [End Page 301] prefect of the Apostolic Signatura and currently vicar of the Pope for the Diocese of Rome, explains the reform of the special norms of 1968, ultimately leading to the new and current proper law. The remaining contributions highlight the various aspects of the functioning and the work of the Apostolic Signatura. Cardinal Raymond L. Burke explains the role of various individuals (prefect, secretary, promoter of justice and substitutes, defender of the bond, referendarii) within the Apostolic Signatura, while Javier Canosa does the same for the collegial bodies foreseen by the proper law of the Apostolic Signatura. After these two "organizational" contributions, various authors present "functional" contributions, in the sense of contributions dealing with various competencies of the Apostolic Signatura: the competence to judge the legality and the merits according to the proper law (Salvatore Berlingò), the function(ing) of the Apostolic Signatura in relation to other dicasteries of the Roman Curia (Joaquín Llobell), vigilance over tribunals in general (Archbishop Frans Daneels, current secretary of the Apostolic Signatura), vigilance over the correct jurisprudence (Cardinal Velasio De Paolis, former secretary of the Apostolic Signatura), the praxis of vigilance over tribunals in the strict sense (Frans Daneels), the suspension of the impugned administrative act (Nikolaus Schöch, substitute promoter of justice of the Apostolic Signatura), the reparation of damages (Ilaria Zuanazzi), the competence to grant favors in judicial matters (Manuel Jesus Arroba Conde), disciplinary sanctions, hierarchical recourses and declarations of nullity of marriages (Eduardo Baura), and, finally, the decrees to obtain civil effects for canonical decisions (Paolo Moneta). The volume gives an excellent overview of the work of the Apostolic Signatura, by not only highlighting all aspects covered in the new proper law, but also by putting the new law in a historical and ecclesial perspective. Although the book is written entirely in Italian, it is our hope and recommendation that canon lawyers will consult this publication often, so that they may not only better understand and appreciate the work of the Apostolic Signatura, but that they themselves can offer better canonical services. [End Page 302] Kurt Martens School of Canon Law The Catholic University of America Washington, DC Copyright © 2012 The Catholic University of America Press

Pastor Bonus: Matthew Paris's Life of Stephen Langton, Archbishop of Canterbury (1207-28)

Pastor Bonus: Matthew Paris's Life of Stephen Langton, Archbishop of Canterbury (1207-28)

An Opportunity Missed? the Provision of Education and Training for a Non-Graduate Clergy: Comparative Case Studies of the Dioceses of St. David's and Sodor and Man in the Eighteenth and Nineteenth Centuries

One of the objectives of the Protestant reformers in the British Isles was to improve the education and training of the clergy as a means of ensuring that they could be fairly described as pastor bonus. It was one in which they largely succeeded, not through the establishment of professional seminaries, but through the use of the ancient uni versities in England, at Oxford and Cambridge, and Scotland at Aberdeen, Edinburgh, Glasgow and St. Andrews, and the establishment in Ireland of Trinity College, Dublin in 1592. By the eighteenth cen tury the overwhelming majority of the clergy of the established churches throughout the British Isles, whether Anglican or Presbyterian, were graduates of these seven universities. There were only two Anglican dioceses — St. David's, covering most of midand west Wales, and Sodor and Man, comprising the Isle of Man — in which there were significant numbers of non-graduate clergy. This paper examines both the reason for this state of affairs and the steps taken by the bishops of these two dioceses to find ways of dealing with it.

The Requirements of the Pastor Bonus in the Late Middle Ages

To prepare the colloquium on the pastor bonus, the following leading questions, among others, were put forward: What requirements were asked in the past of those wishing to do pastoral work? What criteria were used in admission? What were the explicit and implicit learn ing goals of the training? What kind of ideals and models was the vogue in different times and churches? Indeed, a series of questions that may help us to elucidate the standards concerning the clergy in other times, involved in the cura animarum. The sources available carry the risk, however, that the presentation of a historical picture of the pastor bonus ideal is likely to be an enumeration of formal pre scriptions, a recount of virtues demanded and vices to be shunned. Everybody knows that the promulgation of precepts of conduct does not necessarily imply also that people live up to them. Yet, ecclesiastical authorities did issue a great many of these kinds of regulations. As such, they at least make clear what was expected from a good pas tor. We must take for granted that any enquiry into these kinds of rules of behaviour on first sight presents itself as a catalogue of virtues and vices. Especially in the Middle Ages, various authors, writing for the clergy as well as for lay people, repeatedly contributed to this literary genre. Systematically they drew up lists of virtues and vices, thus articulating the moral discourse of a vvhole millennium and later. In the following, I will try to give a first glimpse of this enormous field of rubricated morality for clergymen.

Good Pastors in the Missio Hollandica in the Second Half of the Seventeenth Century

In the autumn of 1670, the vicar apostolic of the so-called Missio Hollandica (the former Utrecht church province), Johannes van Neer cassel, travelled to Rome. During this journey he stayed for some days in Milan and visited the Duomo, the magnificent cathedral and the scurolo di San Carlo, a chapel in its crypt, which housed the earthly remains of Carlo Borromeo. Neercassel celebrated Mass twice near the crystal tomb and was genuinely moved: I hope that he [Borromeo] has heard our prayers and that he, who in the earthly days of his life has striven to enrich God's Church with good bishops and priests, will help us to join the number of good bishops and priests.1 Borromeo, the famous archbishop of Milan (d. 1584), is generally considered the embodiment of the ideal of the Tridentine reform bishop.2 Neercassel was one of Borromeo's admirers and as a bishop he gave his best efforts to follow in his footsteps. Preaching, visiting and administering the sacraments all over in the Catholic community of the Northern Netherlands, he too was a demanding and self-demanding shepherd of his flock, exemplarily devoted to his pastoral tasks. And he took great care of the moral and intellectual qualities of his clergy. In his view, holy priests — good shepherds — would sanctify a community, whereas unworthy priests — hirelings so to speak — would have a fatal effect, because their flock would go astray. This was one of the basic convictions of the Tridentine reform. In this article, will focus on the ideal of the pastor bonus accord ing to Johannes van Neercassel, who was in charge from 1663 until his death in 1686. The pastoral situation in this territory made high

La Rota de Ia Nunciatura Apostòlica en España: nuevas normas orgánicas y procesales

On 26 th March 1771, Clement XIV published the brief of foundation Administrandae Justitiae zelus, thus founding the Tribunal of the Apostolic Nunciature of Spain. Subsequent political events meant that this Tribunal was suspended five times. The advent of the II nd Republic in Spain brought about its suppression by decree of Pius XI on 21 st June 1932. Finally, on 7 th April 1947 Pius XII promulgated the motu propio l Office of judges, officials and ministers of the Tribunal; Competence; Lawyers and Procurators; judicial procedure. They contain a needed legislative update, due to the promulgation of the Code of Canon Law in 1983 and of the constitution Pastor Bonus on the reform of the Roman Curia; they make possible the incorporation of lay people in some sector of the judicial life of Ecclesiastical Tribunals; the written conclusions and sentences of the judges need no longer be written in Latin; they based on current Church-Sate relationships in Spain; there is an increase in the prerogatives of the Dean of the Rota of the Nunciature as opposed to those previously enjoyed by the Apostolic Nuncio; and, finally, it has to be stated that the decisions of The Rota of the Nunciature in Spain still have evil effects.