From time to time, all Catholics have them: nagging questions about church life, often prompted by some personal encounter or challenging situation: Is a layperson allowed to preach a homily? Is a pastor required to report to someone regarding parish finances, or is he on his own? It seems like the parish council is running your parish. Does it have the authority to do so? Must a child be baptized in a church, or may the baptism take place at home? Surprised by Canon Law tackles these and many other questions, all of which have been formally addressed by the Roman Catholic Church’s Code of Canon Law. The Code—the internal legal system that governs the church’s day-to-day workings—deals with far-flung concerns of interest to the person-in-the-pew. This practical guide to the Code provides answers to a range of questions, from “Can the pope resign?” to the more sensitive query “Do you have the right to tell your bishop what the diocese needs?” In straightforward language the authors discuss the nuts-and-bolts of church life, making canon law accessible to the everyday Catholic. A Servant Book.

This highly useful book provides quick reference and accessibility to the current canon law of both churches. The entry for every canonical term presents its definition and the law relating to it in each canon. There are cross-references throughout to help the reader make further significant connections. Also included are terms not easily translated across the two canons, and some common terms from the Eastern Catholic Church. The appendices contain changes to the Universal law of the Roman Catholic Church which are outside the 1983 Code of Canon law. At a time when Christians are increasingly working side by side, this is an essential resource for pastoral workers, scholars and clergy in all the churches. For this new edition the content has been significantly updated and revised. Of the now 466 entries in this book 80 have been updated or added newly

A timely contribution to the current direction of Vatican II's teachings on collegiality.

Søren Kierkegaard (1813-55) published an extraordinary number of works during his lifetime, but he left behind nearly as much unpublished writing, most of which consists of what are called his "journals and notebooks." Volume 2 of this 11-volume edition of Kierkegaard's Journals and Notebooks includes materials from 1836 to 1846, a period that takes Kierkegaard from his student days to the peak of his activity as an author. In addition to containing hundreds of Kierkegaard's reflections on philosophy, theology, literature, and his own personal life, these journals are the seedbed of many ideas and passages that later surfaced in Either/Or, Repetition, Fear and Trembling, Philosophical Fragments, The Concept of Anxiety, Stages on Life's Way, Concluding Unscientific Postscript, and a number of Edifying Discourses.

This handy reference provides a compact overview of the most important canonical issues facing pastoral ministers today. Arranged by topic, this resource offers a thorough summary of church law along with helpful sections of frequently asked questions at the end of the chapters.

The Model Rules of Professional Conduct provides an up-to-date resource for information on legal ethics. Federal, state and local courts in all jurisdictions look to the Rules for guidance in solving lawyer malpractice cases, disciplinary actions, disqualification issues, sanctions questions and much more. In this volume, black-letter Rules of Professional Conduct are followed by numbered Comments that explain each Rule's purpose and provide suggestions for its practical application. The Rules will help you identify proper conduct in a variety of given situations, review those instances where discretionary action is possible, and define the nature of the relationship between you and your clients, colleagues and the courts.

The ‘cover-up’ of child sexual abuse by the Catholic Church has been occurring under the pontificate of six popes since 1922. For 1500 years, the Catholic Church accepted that clergy who sexually abused children deserved to be stripped of their status as priests and then imprisoned. A series of papal and Council decrees from the twelfth century required such priests to be dismissed from the priesthood, and then handed over to the civil authorities for further punishment.That all changed in 1922 when Pope Pius XI issued his decree Crimen Sollicitationis that created a de facto ‘privilege of clergy’ by imposing the ‘secret of the Holy Office’ on all information obtained through the Church’s canonical investigations. If the State did not know about these crimes, then there would be no State trials, and the matter could be treated as a purely canonical crime to be dealt with in secret in the Church courts. Pope Pius XII continued the decree. Pope John XXIII reissued it in 1962. Pope Paul VI in 1974 extended the reach of ‘pontifical secrecy’ to the allegation itself. Pope John Paul II confirmed the application of pontifical secrecy in 2001, and in 2010, Benedict XVI even extended it to allegations about priests sexually abusing intellectually disabled adults. In 2010, Pope Benedict gave a dispensation to pontifical secrecy to allow reporting to the police where the local civil law required it, that is, just enough to keep bishops out of jail. Most countries in the world do not have any such reporting laws for the vast majority of complaints about the sexual abuse of children. Pontifical secrecy, the cornerstone of the cover up continues. The effect on the lives of children by the imposition of the Church’s Top Secret classification on clergy sex abuse allegations may not have been so bad if canon law had a decent disciplinary system to dismiss these priests. The 1983 Code of Canon Law imposed a five year limitation period which virtually ensured there would be no canonical trials. It required bishops to try to reform these priests before putting them on trial. When they were on trial, the priest could plead the Vatican ‘Catch 22’ defence—he should not be dismissed because he couldn’t control himself. The Church claims that all of this has changed. Very little has changed. It has fiddled around the edges of pontifical secrecy and the disciplinary canons. The Church has been moonwalking.