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On Sunday 3 May 1444, the London Common Council issued a law that prohibited certain professions from selling their goods on Sundays. While there were numerous laws created during the middle ages that prohibited commerce and work on holy days, the 1444 London law is unique in that it was stricter than the canon law of the church. This article analyses the 1444 London law in order to gain a better insight into mid fifteenth-century London and late medieval religion. It suggests that the 1444 law was created as a response to ideas originally found in canon law and confessors' manuals. These orthodox sources allowed certain activities that were, seemingly, objectionable to some in 1440s London. [ABSTRACT FROM AUTHOR]

The present paper introduces, inventories and interrogates prevailing narratives about the complex trajectories through which a putative Syrian Christian dynasty named Villarvattom has taken root in communal genealogies and the popular imagination of Kerala. The paper, by examining historical evidence, argues that the existing historical documents compel us to consider it as a retrospectively invented and imagined tradition necessitated and facilitated by the unique socio-political structures of Kerala viz. the ideational complexes wrought by caste and allied practices, the dislocation caused by successive colonial regimes and the overall crisis experienced by the indigenous Christian community. The paper surveys the present state of literature, discusses explanatory models, points to the possibility of cultural introjection and seeks ways in which the study can be taken forward more comprehensively and productively so that we gain perceptive insights into both the ecclesiastical and secular histories of Kerala. The paper argues that it is an invented tradition, a defence mechanism collectively, and perhaps unconsciously, evolved by the beleaguered Syrian Christians under the Portuguese, Dutch and British colonial rule, which had inflicted debilitating blows to the power and glory enjoyed by this community. [ABSTRACT FROM AUTHOR]

For more than a century, in the center of Sofia, the capital of the Republic of Bulgaria, there is and functions the church of St. Nikolai Mirlikiyski the Wonderworker, known as the Russian church. The church was built at the beginning of the 20th century with the idea of being part of the complex of the Russian imperial diplomatic body in Sofia and to serve the Russian diplomats, their families and the Orthodox Russian citizens living permanently or temporarily in the Bulgarian capital. However, after its consecration in 1914, disputes began, both regarding the ownership of the church building and the canonical jurisdiction of the church—of the Metropolitan of Sofia or the Holy Synod of the Russian Orthodox Church in Moscow. This dispute culminated in September 2023, with the expulsion from Bulgaria of several Russian and Belarusian clergies serving in the Russian church on charges of espionage in favor of the Russian Federation. The subsequent closure of the church by the Russian ambassador Mitrofanova led to internal and external political tension and ecclesiological chaos in the country. The Russian side violated the Bulgarian Law on Religions, known as the Confessions Act 2002, and directly infringed the Statute of the Bulgarian Orthodox Church. This article provides expert answers to the public law, property rights and canonical issues concerning the case of the Russian church in Sofia, based on the relevant sources of law (ecclesiastical and civil). [ABSTRACT FROM AUTHOR]

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In public worships of the middle ages the communicative structures come into closer consideration when a ritual act is of relevance to the theology of the sacraments or to juridical implications. In these cases the spoken language seems to be of eminent importance, because the ritual initializes, strengthens or blesses (or cancels) a canonical status. Both a sacral language and a metaphorical text can create misunderstandings or errors. So interests and intentions have to be investigated in an examination or in the form of a dialogue, when 'Amen' as a simply answer is not sufficient. The dialogue during the ritual of baptism here is used as an example. [ABSTRACT FROM AUTHOR]

Canon 103, § 2 of the 1917 Pio-Benedictine Code of Canon Law stated that juridical acts placed out of dolus were valid, if the law did not state otherwise. However, there were four instances when the law did state otherwise, namely; in case of canonical election, if the voter was subject to dolus in order to vote for a certain person, the vote was invalid (canon 169, § 1); in the case of resignation, the law stated that the resignation was invalid if it was made out of dolus (185); in the case of novitiate, the law stated that the novitiate was invalid if the person who entered into religious life would have been induced by dolus to do that, or if the Religious Superior would have been induced by dolus to receive a candidate into religious life (542, l°); and in the case of religious profession, the law stated that the religious profession had to be given without dolus (572, § 1, 4°) in order to be valid. Yet, the canonical commentators pointed out that there were some requirements in each case for dolus to invalidate the juridical act. Thus, in the case of canonical election it must be proved that the voter voted being deceived by either substantial dolus or antecedent dolus. Merely concomitant dolus had no effect on voting. In the case of a resignation from an office again it must be proved that either substantial or antecedent dolus was involved. The same thing was true in the case of the admission to the novitiate and in the case of religious profession, i.e. either substantial or antecedent dolus must be involved. [ABSTRACT FROM AUTHOR]

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Beginning with Innocent III's pontificate, participation in the crusades became increasingly interpreted as imitatio Christi patientis. Innocent III's crusade theology was revived by later pontiffs and became ingrained in the collective imagination through preaching. This article shows how Dante draws on thirteenth-century crusade theology in his depiction of the cross of Mars, with special attention paid to imitatio Christi. Dante's rendering of his inner sacrifice (Par. xiv, 88–93) foreshadows the apparition of the cross and appears to have been influenced by the imagery of the crusader's vow as found in contemporary ecclesiastical documents. In these texts, crusaders are frequently depicted as participating in an inner sacrifice prompted by the fire of caritas that recalls Christ's own sacrifice. Reading Paradisoxiv-xv in light of this context – and with an awareness of the significance of Cacciaguida's placement in the same heaven – allows us to explore Dante's self-representation as a miles Christi. [ABSTRACT FROM AUTHOR]

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Copyright of Nuova Rivista Storica is the property of Societa Editrice Dante Alighieri s.r.l. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The presented article analyzes the system of church law within the framework of the canonical heritage of the eminent pre-revolutionary researcher Nikolai Semenovich Suvorov (1848–1909). Being an Honored Professor of Church Law at the Imperial Moscow University, N. S. Suvorov is considered one of the founders of church legal science in the Russian Empire. The apogee of Nikolai Semenovich Suvorov’s research activities dates back to the last quarter of the 19th century. This time is certainly associated with the flourishing of the domestic science of church law. Suvorov’s textbook “Course of Church Law” was reprinted many times, and its historical and canonical monographs were evaluated by the theological and academic community at the level of leading Western European analogues. N. S. Suvorov authored a myriad of printed works, including dozens of monographs and textbooks, as well as hundreds of specialized articles and reviews in the field of church law. The author of this article tried to systematically reflect the church-canonical views of N. S. Suvorov. Nikolai Semenovich Suvorov is an exponent of two most important trends that characterize the complex process of formation of the pre-revolutionary domestic discipline of church law. Firstly, that is the attribution of the science of church law not in the field of theological competencies, but within the framework of jurisprudence. Secondly, the construction of a domestic system of church law based on classical examples of Western European Canon Law. Thus, the main feature of N. S. Suvorov’s research approach lies in the construction of a legal system of church law, conditioned by the methodology and principles of Western Canonology. The scientific novelty of the presented article lies in the fact that despite in-depth historical and canonical research, N. S. Suvorov remains the least studied thinker among the galaxy of pre-revolutionary canonists. Fundamental monographs by N. S. Suvorov on the history and ontology of church law are of enduring importance for modern church legal science.

The article describes the life and political career of Paul Freiherr von Eltz-Rübenach, a technocrat, Catholic, and politician in Hitler's cabinet. Eltz was the only minister who resigned from his position without external pressure and did so in a scandalous manner. The article emphasizes that Eltz was an expert in the government, which consisted of non-political professionals. Eltz agreed to Hitler's legislative initiatives and thus contributed to the legitimization of the Nazis. The article also describes the conflicts Eltz faced, particularly regarding Hitler's plans in the automotive sector, which contradicted the interests of the Reichsbahn. The article describes the role of Franz von Eltz-Rübenach, a German politician, during the time of National Socialism. Eltz-Rübenach was the Minister of Transport and Postal Services in the Nazi regime and had an ambivalent relationship with Hitler and the regime. Although he did not play a leading role in the dismissal of Jewish employees, he advocated for the protection of the Catholic Church and opposed a law on compulsory membership in the Hitler Youth. He eventually resigned when he realized that Hitler would not change his anti-Catholic course. The study shows that even a member of the German nobility like Eltz-Rübenach could support the Nazi regime as long as it protected his own priorities. [Extracted from the article]

Sociologists define power as one party's capacity to influence another's action. Thus, power is a relational property of interpersonal interaction. However, its dynamics embed within institutions such as the church and the state. This paper explores power dynamics using a case study of the conflict between an Old Order Amish church and the civil law of Ohio. The church excommunicated a member for violating community rules. The member countered by suing the church in state court. We trace power within and across these spheres of influence, showing how each party defined the situation according to institutional vectors of power. While one might expect the state to possess greater power in this situation, we demonstrate that ultimately neither party had total power, and both lost to some extent. This case study identifies the importance of viewing power as interactional, dynamic, and contextual. [ABSTRACT FROM AUTHOR]

Normative texts need to be authoritative to be effective in communicating norms and rules. Recent scholarship has shown a renewed interest in the authoritative status of the texts within early medieval works of canon law and the ways in which authority is reflected in the practice of attribution, promulgation, or organization. A small canonical collection known as the Collectio 91 capitulorum appears to flout the received knowledge. The current article presents this modest collection. It explores the relationship between 'authority' and canon law in general, and examines the negotiation of authority within this collection in particular. [ABSTRACT FROM AUTHOR]

The subject of the study is the issue of ordination law in the Prague, Olomouc, and Litomyšl dioceses in the Middle Ages. The legal rules that were published in provincial and diocesan synods and which regulated the form of ordination are presented. The oldest preserved order of ordination of the clergy is from the time of Bishop of Olomouc Henricus Zdík (1126-1150). Instructions for the ordination of the clergy are included, for example, in the pontifical of Bishop of Litomyšl Albert of Šternberk. Ordinations were recorded in ordination books, the Prague ordination books from the years 1395-1416 being a particularly valuable source. The Hussite revolution brought significant encroachment on the functioning of the church in the Prague archdiocese and in the Litomyšl diocese. The bishopric of Litomyšl was completely dissolved, while the Prague archbishopric was not occupied by an ordinary, which caused complications in the ordination of priests. [ABSTRACT FROM AUTHOR]

The discretionary authority granted to the diocesan bishop in the Church's penal law has undergone historical and legal development during the timeframe 1917-2021. This can be demonstrated through legal historical analyses of canon 2214 §2 of the 1917 CIC and its "replacements": canon 1341 of the 1983 CIC and canon 1341 of the new penal law of 2021. In these canons, the universal legislator grants the diocesan bishop discretionary authority in canonically irregular situations in his own particular church. In general, it can be said that the most substantial discretionary authority of the diocesan bishop can be found in the penal law of the 1983 CIC. In both theory and practice, this discretionary authority led to an impediment in the application of the Church's penal law. A similar impediment did not exist in the Church's penal law in the 1917 code. The alterations made in the reform of 2021 have, in theory, taken away most obstacles with regard to the functionality of the Church's penal law. [ABSTRACT FROM AUTHOR]

The article provides a comprehensive examination of the Codex Hardenbergianus, a medieval Norwegian law manuscript. It discusses the manuscript's design, production, script, illuminations, layout, and commissioning. The manuscript is considered a splendid example of its kind, featuring elaborate book paintings in a High Gothic style. It provides valuable insights into the elite and their cultural connections in mid-14th-century Norway. The article also explores the origins, scribes, and provenance of the manuscript, shedding light on its historical significance. [Extracted from the article]

The article discusses the Hamar Lawbook, a national law book issued in 1274, which contained general rules valid throughout Norway and special compilations for specific legal contexts. It explores the use and preservation of Christian laws in medieval Norway, comparing King Magnus's Christian law to older Christian laws. The article examines the manuscript tradition of these laws and their circulation in different regions of Norway. It also discusses the material aspects of a specific lawbook, Ms. 4° 317, used at the Church of Hamar, and its complex history. The text concludes by discussing the vernacular laws of the Church of Hamar and their connections to international legal culture. [Extracted from the article]

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the ancient Church, celibacy was not known in the sense of the obligation of higher clergy to maintain celibacy. Married men as well as voluntarily unmarried men were ordained. There was, however, a practice of complete continence by deacons, presbyters and bishops after they had been ordained. Until the 4th century, there were no norms of law established by the Church on this issue, which resulted from the strict provisions of Roman law, which was aimed at celibates. The point was not to give an excuse to persecute Christians. Only the introduction of new rules of religious policy by Constantine the Great in the 4th century changed the situation. The Synod of Elvira introduced the oldest, established particular law concerning celibacy of continence. Successive synods ordered the clergy to exercise continence due to their service performed to God, and for failing to do so (exercise continence), they were punished by losing their church office. The synod forbade ordaining men who were married a second time, and the so-called spiritual marriages of the clergy with syneisacts. The First Council of Nicaea introduced a law for the whole Church. It not only ordered clergymen to live in a perfect continence, but it also forbade married clergymen from living with their lawful wife. Popes from the 4th and 5th centuries issued decretals ordering the clergy to maintain celibacy of continence, and they justified this by the worship of God. Also Roman state law sanctioned the celibacy of continence existing in the Church. [ABSTRACT FROM AUTHOR]

A person who dies for his or her religious faith is called a martyr or a martyr, but the term martyr also applies to those who give their lives for another cause considered noble, such as those who die for their country in time of war. Martyrdom is the suffering, torment, torture or death endured by someone for their ideas or beliefs. The term martyr is also used by extension in other forms, martyr of the fatherland, martyr of labour, to honour particular acts of heroism. The word 'martyr' is originally Greek and designates someone who has witnessed to Christ by his own death. At first, the term martyr was used with reference to the apostles still living, then it was extended to all those who gave a demonstration of faith and finally it was used of those who died as a result of persecution.

Sergey V. Troitsky was a theologian, historian, and an excellent jurist. He spent a significant portion of his life studying Saint Sava’s Zakonopravilo. Since 1948, when he became an associate of the SANU, and until his death on 27th November 1972, Troitsky tirelessly studied this invaluable source of Serbian medieval civil and ecclesiastical law. He wrote many significant studies that became a basis for the future publishing of the phototypes of Saint Sava’s Zakonopravilo. Due to his scientific achievements, which are the results of his independent study of this fundamental medieval juridical collection as well as reactions to the ideas of contemporary eminent scientists (such as Mošin, Jagić, and Solovjov), the role and significance of Saint Sava’s Zakonopravilo in the life of the Serbian Church and State cannot even be comprehended without consulting his works. Troitsky did not only prove the authenticity of this unique Nomocanon, but he also improved our understanding of its influence on the life and organization of the Churches in Bulgaria, Romania, and Russia. This was one of Troitsky’s main arguments in proving that the translation of Zakonopravilo with interpretations did not exist in the Slavic language before Saint Sava. In other words, Troitsky claimed that Saint Sava enabled the Slavic Churches (and even states) to function independently, according to the laws and canons, with the best Byzantine interpretations collected in one place. He paid particular attention to the issue of printing the Krmčija that was, unlike Zakonopravilo, somewhat modified and adapted to the needs of the Russian Church.

The text is a review of two separate articles. The first article discusses Welsh identity in the context of Alfred the Great's opposition to the Vikings and the importance of Christianity in defining Welsh identity. The reviewer notes that while the article provides detailed information, it lacks a cohesive narrative. The second article is a review of "The Cambridge History of Medieval Canon Law," which is described as a comprehensive and historically sensitive volume that addresses the lack of scholarly attention to canon law in the Middle Ages. The reviewer praises the editors for their well-constructed approach and comprehensive coverage of the topic. [Extracted from the article]

This article studies the extent to which the concept of law in the perspective of juridical good enables greater understanding of the reality of ecclesial law and right as ecclesial, that is, the extent to which the use of this notion sheds light on the supernatural dimension of law and right in the Church. To this end, three conceptions of canon law are presented that illustrate the connection between law and the mystery of the Church: Teodoro Ignacio Jiménez Urresti’s account on law as a norm; Antonio María Rouco Varela’s account on law as structure, affirming the property theological nature of canon law; and two stages of Javier Hervada’s thought: first, his account, on law as order-structure and, second, his theory of the application to canon law of the notion of law centred in the just thing or juridical good. This realistic notion of law in the Church has enabled Hervada to reach a deeper understanding of the relationship between canon law and the mystery of the Church and with the law of grace proper to it, highlighting the sacrament as a right, the law of the People of God as a law for freedom and other fundamental dimensions. [ABSTRACT FROM AUTHOR]

A person who dies for his or her religious faith is called a martyr or a martyr, but the term martyr also applies to those who give their lives for another cause considered noble, such as those who die for their country in time of war. Martyrdom is the suffering, torment, torture or death endured by someone for their ideas or beliefs. The term martyr is also used by extension in other forms, martyr of the fatherland, martyr of labour, to honour particular acts of heroism. The word 'martyr' is originally Greek and designates someone who has witnessed to Christ by his own death. At first, the term martyr was used with reference to the apostles still living, then it was extended to all those who gave a demonstration of faith and finally it was used of those who died as a result of persecution. [ABSTRACT FROM AUTHOR]

Copyright of Belügyi Szemle / Academic Journal of Internal Affairs is the property of Ministry of Interior of Hungary and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The review discusses the work "Papal Jurisprudence" by David L. d'Avray, which makes an important contribution to the study of papal decretals. The book provides a comprehensive presentation of early church law and examines the reception history of decretals from the 5th to the 13th century. D'Avray compares two periods and analyzes the interpretation and significance of these documents. The work is attractive to various readerships and stands out for its authoritative knowledge of texts and methods. It offers a meaningful selection of textual sources and convincing editorial decisions. The overall quality of the medieval transmission of decretals is good, although there are occasional uncertainties regarding authorship. The strengths and weaknesses of medieval canon law are illuminated. The second volume of the work "Papal Jurisprudence" by David d'Avray analyzes the phenomenon of the growing Christian community in late antiquity and its impact on the development of customs and norms within the communities. The author examines the papal responses to doctrinal and disciplinary questions of the 4th and 5th centuries and emphasizes the dual structure of the clergy and monasticism. He also shows how ancient decretals were preserved in the early Middle Ages and rediscovered in the 11th century. The ancient norms were successfully integrated into the canonical law of the later Middle Ages. The work offers a detailed interpretation of texts and analyzes larger contexts. It is of interest to readers without prior knowledge as well as to critical philologists and historians. [Extracted from the article]

The right of religious organizations to independently decide on purely religious issues is one of the basic prerequisites is fundamental for upholding both communal and individual aspects of religiousfreedom. The scope and content of religious autonomy may differ depending on the model of the relationship between the state and churches and religious communities. The basic hypothesis of the paper is that the protection of religious autonomy in Serbia does not deviate from the general international standards established by international conventions for the protection of human rights and the jurisprudence of the European Court of Human Rights. However, there remains an opportunity for enhancement, particularly concerning the protection of rights for various factions resulting from divisions within formerly unified religious entities. [ABSTRACT FROM AUTHOR]

Religious specialists inhabit ambivalent institutional positions. On the one hand, as professionals working for organizations, their scope of autonomy is constrained and subject to organizational rules, religious dogmas, and religiously sanctioned restrictions on their own lives in the form of celibacy, choice of residence, etc. On the other hand, because of their charisma and their epistemic authority with regard to, for example, the interpretation of everyday events, personal crises, religious scriptures, and moral judgments, they may also have considerable autonomy and power. In this article, we compare the lives of Greek Catholic monks in the Middle East and Pentecostals pastors in South Africa. We focus on the question of how the subjective understandings and objective realities of personal autonomy relate to one another and change in the course of religious specialists' careers. Scrutinizing religious agency in a gendered environment allows us to analyze how dominant constructions of connections to God, religious charisma, and ecclesiastical careers reproduce the masculine structure of church institutions. While Eastern Catholic monks are often portrayed as extremely constrained by institutional rules, Pentecostal pastors appear as largely autonomous, organizing the religious affairs of their congregations in a highly independent fashion. Our analysis demonstrates that such images often mirror idealized portrayals that are produced by dominant religious discourses. As our analysis also shows, however, these discourses obfuscate both the agency of monks and the institutional constraints of pastors. [ABSTRACT FROM AUTHOR]

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Copyright of Annals of Juridica Sciences / Roczniki Nauk Prawnych is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This document is a list of articles from the Catholic Historical Review, a periodical that covers a wide range of topics related to Catholic history. The articles cover various time periods and regions, including ancient, medieval, early modern, late modern, and American history. Topics include the history of ordinations, the Gospels, heresiology, medieval Iceland, Jesuit history, and the history of American religious life. The articles provide valuable insights for researchers interested in these specific topics within Catholic history. [Extracted from the article]

Copyright of Werkstatt Geschichte (Transcript Verlag) is the property of Transcript Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Drawing on archival sources and adopting a microhistory approach that pays attention to "hidden transcripts," this article aims to fill a gap in the scholarship on Catholic women and medical missions by analysing the largely overlooked contribution of two women doctors, Agnes McLaren and Anna Dengel, in professionalising the healing ministry of the Catholic Church. In 1925, Dengel founded an international religious congregation, the Society of Catholic Medical Missionaries, with the goal of providing professional health care to women in British India at a time when Church law still forbade Sisters to practise the full scope of medicine. Focusing on the years leading up to the Society's foundation and its early days in India, I highlight the multilayered context of their "holy experiment," the various hierarchies and discourses within which they operated, and the ways in which as European Catholic women religious they negotiated with the Church patriarchy. Focusing on and advancing a nuanced approach to female religious agency, I demonstrate how their complex marginal positionality vis‐à‐vis both Church hierarchy and British colonial establishment made them paradoxical players whose very terms of subordination gave them possibilities for agency and self‐determination. My analysis of their motivations, ideas, and self‐understanding challenges the standard postcolonial critique of medical missions. [ABSTRACT FROM AUTHOR]

An introduction is presented in which editor discusses various articles within the issue on topics including historical habits of archival work; work of an Augustinian Creole writing from Lima, Peru and ecclesiastical leadership.

The instruction phase is a crucial part of the canonical judicial process, as it is particularly aimed at uncovering the truth of the controverted matter by providing the judge(s) the proofs necessary to make a correct judgment. Canon law envisions that most of the proofs in a trial usually come from the judicial examinations of parties and witnesses. The norms governing the judicial examination help to ensure that it is carried out in a way that is just and aimed at uncovering the truth. Beyond these norms--and in accordance with them--there is also the ars interrogandi, the art of questioning in a way that best uncovers the truth. This article seeks to develop the art of questioning in the judicial examination, drawing from both canonical and forensic literature. [ABSTRACT FROM AUTHOR]

Thomas shows that I Piers Plowman i as a poem viewed broadly through its B and C versions could 'court, complicate, and co-produce the institutional discourse of penance' (p. 25). Piers Plowman I and the Reinvention of Church Law in the Late Middle Ages i asks the radical question of whether a poem like William Langland's Middle English I Piers Plowman i , rife with legal quotations in Latin, can "do" law, and Arvind Thomas thinks it can. Practically, as Thomas shows, the confessor was expected to discern whether there was indeed true contrition for sin, and some of the most important evidence he needed was performative rather than verbal: performances like weeping, looking downcast, blushing, kneeling, and lying prostrate were thought to be accurate reflections of this key interior disposition. [Extracted from the article]

Hans van de Wouw, a legal historian from the Netherlands, passed away in 2023. He had a wide range of scholarly interests, including theology, history, and law. Hans translated a German manual on legal philosophy into Dutch and later became a staff member at the University of Leiden's Institute of Legal History. He conducted research on manuscripts, including deciphering and analyzing 12th-century decretist texts. Hans also edited the Summa Decreti Gratiani and corrected many erroneous citations. He held a special professorship on Catholic church law and its history and conducted research on Roman law manuscripts in Frankfurt. Hans published numerous articles and book reviews throughout his career. He retired early and continued contributing to legal history, analyzing unstudied collections and reviewing books. Hans spent his final years in Catalonia before passing away. [Extracted from the article]

The first codification of church law in the territory of the historically Czech lands, known as the provincial statutes of Ernst of Pardubice (Statuta provinicialia Arnesti), was issued in 1349, with validity for the entire Prague archdiocese. The Statute applied not only to the clerical and lay population, but also to Jews, for whom special rules and restrictions applied. The regulation of the legal and social life of the Jewish population is explicitly dealt with in three provisions (Articles 66-68), which mainly regulate the contact of Jews with Christians and their rights and obligations in public. Many of these prohibitions and regulations are based on papal decrees approved by the ecumenical councils, the text of which was reflected in the Decretals of Gregory IX and subsequently in the Mainz Statutes of Peter of Aspelt of 1310. The roots of these restrictions, however, in most cases go back to antiquity. This concerns, for example, the prohibition on hiring Christian nurses, midwives and servants; Jews were also not allowed to participate in public life, to build new synagogues or to improve existing ones. These measures were introduced by the Roman Emperor Theodosius II as part of the gradual process of Christianization of the Eastern Roman Empire. Although the legal provisions of the provincial statutes of Ernst of Pardubice imposed many restrictions on the Jews, this fact, on the other hand, was to some extent counterbalanced by protective provisions that prohibited laymen and Christian clergy from disturbing Jewish religious rites, destroying their graves, and arbitrarily punishing them without the existence of a relevant legal title. [ABSTRACT FROM AUTHOR]

Devolution is a juridical-canonical institution, found both in ecclesiastical and civil law in Romania. The right of canonical devolution is a special right, whereby an administrative organ of superior competence, goes beyond its own jurisdiction and intervenes on organs situated in a lower hierarchical status, by exercising the prerogatives of supervision, control and guidance executed ex officio, in order to apply and respect the law and restore institutional order. This right of control of higher organs over those hierarchically inferior does not prejudice the independence of the units of jurisdiction or diocesan autonomy, but focuses on the link between freedom and responsibility, for the maintenance of the canonical and administrative order of the Church. Church devolution is based on the canonical principles of diocesan autonomy, subsidiarity and jurisdiction. The right of devolution is a canonical control, similar to the institution of judicial review in civil law, whereby higher courts under the direct supervision of the canonical jurisdictional authority have the obligation and power to verify, under the conditions and with the procedure established by law, the legality and soundness of decisions rendered by lower courts and to annul or modify those decisions which are erroneous or to confirm those which are legal and validity. Judicial review by the competent courts is exercised through appeals. [ABSTRACT FROM AUTHOR]

This article examines the series of novels by Anthony Trollope, known as the Barsetshire Chronicles, in relation to the idea of living through infrastructural transition. It contends that the novels, set in and around the fictional cathedral city of Barchester, stage a macro-level experience of living through infrastructural transition for implied readers. While the narrator’s asides convey a sense of privileged early access to the informational flows of the modern state, characters are depicted as disconnected from the wide sweep of transition and, in effect, replaceable over the diachronic span of the narrative sequence. The article draws a parallel between the innovative forms of the serial provincial novel and Trollope’s work for the Post Office — the foundational infrastructure of the fantasy of liberal government of a state of freedom in which individuals can encounter and gain knowledge of distant others to ensure the steady flow of capital and information. The article suggests an overlooked aspect of the Barchester novels is the backdrop of a profound transition of civic infrastructures and ethics of care from the local pastoral and temporal workings of the Established Church of England to the workings of the centralized utilitarian liberal state via the 1834 Poor Law and the work of the Ecclesiastical Commissioners. The Barchester novels in this sense dramatize the ‘death of the parish’ as a meaningful unit of local autonomy. [ABSTRACT FROM AUTHOR]

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