Facultad de Derecho Canónico
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Documentos publicados por los profesores de la Facultad de Derecho Canónico de la Universidad de Navarra y Líneas de investigación de la Facultad
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- Transparencia y rendición de cuentas en el ordenamiento canónico: dar razón de la misericordia(2016-05-31) Zalbidea-González, D. (Diego); Otaduy, J. (Jorge)La rendición de cuentas es una institución tan antigua como la propia humanidad y por esta razón la regulación canónica universal es sumaria y concisa. Apenas existen referencias bibliográficas sobre la materia más allá de las generales sobre derecho patrimonial canónico o las obras que comentan los cánones del libro V. La rendición de cuentas ha pasado bastante desapercibida para los estudiosos del Derecho patrimonial canónico porque, posiblemente, no era necesaria una profundización en un concepto tan clásico y conocido.
- Opus Dei: estructura y misión. Su realidad eclesiológica [RESEÑA](Servicio de Publicaciones de la Universidad de Navarra, 2011) Blanco-Sarto, P. (Pablo)Reseña de Pedro RODRÍGUEZ, Opus Dei: estructura y misión. Su realidad eclesiológica, Madrid: Ediciones Cristiandad, 2011, 167 pp, 15 x 20, ISBN 978-84-7057-570-9.
- Loi de Dieu, lois des hommes [Reseña](Servicio de Publicaciones de la Universidad de Navarra, 1971) Tejero, E. (Eloy)Reseña de JEAN-MARIE AUBERT, "Loi de Dieu, lois des hommes", 1 vol. de 258 págs. Ed. Desclée, Tournai, 1964.
- Las normas y los actos de la conferencia episcopal de España en materia litúrgico-sacramental(Servicio de Publicaciones de la Universidad de Navarra, 1992) Tejero, E. (Eloy)
- Medidas pastorales previas en las causas de separación conyugal(Servicio de Publicaciones de la Universidad de Navarra, 1985) Diego-Lora, C. (Carmelo) de
- Derecho y pastoral en la Iglesia(Servicio de Publicaciones de la Universidad de Navarra, 1975) Retamal, F. (Fernando)
- La sacramentalidad del matrimonio en la historia del pensamiento cristiano(Servicio de Publicaciones de la Universidad de Navarra, 1974) Tejero, E. (Eloy)Summarium Adversus ulteriorem sacramentorum theologiam, quae sacramenti matrimonii considerationem firmare in e,fficatia intendet, SS. Patres admirabili copia symbolorum declarant matrimonii intimam societatem cum divino proposito salvandi. Ex hac perspectiva matrimonium simul est et mysterium et signum. Ab inicio Deus matrimonium secundum archetypum, quod Prius in intimitate sua custoditum posterius revelatum fuit, ordinavit. Ita mysterium matrimoniale originaliter convertitur in signo magni mysterii Christi sponsi Ecclesiae, simul ac Revelatio divina explicitatur et in Christo cons4/llmatur. Permansio matrimonii per diversas oeconomias salutis -quamvis ordo matrimonialis etiam patiatur diversos status quibus .homo possit inveniri- secum fert quod symbolismum matrimonii ut prophetia, vel typus, vel praefiguratio aut rememoratio magni mysterii Christi prospectum sit. Unitas qua SS. Patres duo contemplantur Testamenta explicat quod symbolismum sacramentorum proicietur per oeconomias salvlficas et quod in matrimonio assurgatur iam ab initio, etenim duobus primis hominibus iam fuit matrimonium, non yero cetera sacramenta. luxta character symbolicum, in doctrina Patrum eminet etiam alius aspectus sacramenti, qui incidit etiam in matrimonium. Significatio sacramenti romani obligationem ante divinitatem implicabat. Permansio huius significationis scriptis christianis, transformatae yero novitate christianismi, nullam post philologica studia thematis dubitationem. of,fert. In hoc sensu inspiciendum est quomodo fontes illius aetatis insistant in relatione matrimoniali configurata mysterio Christi. Matrimonium non est ductilis ad simplex pactum inter partes: custoditur in Christo et in Ecclesia. Ita apparet claraconvenientia inter symbolismum matrimonial e et naturam vinculi unionis sponsatorum. ------------------------------------------------------- Abstract In contrast to a subsequent sacramental theology which tends to focus its attention on the eficacy of the sacrament of matrimony, patristic literature emphasizes, with an admirable richness of symbolism, the intimate relationship that exists between marriage and the divine plan of salvation. From this point of view, marriage is considered at one and the same time under its aspects of mystery and symbol. God instituted ab initio the sacrament of matrimony according to the archetype eternally present in the divine intimacy and finallyrevealed to uS. Thus, the original mystery of matrimony, as divine Revelation becomes more explicit reaching its culmination in Christ, is converted into a symbol ot the great mystery ot Christ united to His Church as spouse to bespoused. The persistence ot marriage in diverse salvific systems (taking in account the various modes of matrimonyrelated to distinct human situations) gives us leave to consider the symbolism ot marriage as prophecy, model, prefigure or reminder ot the profound mystery of Christ. The unanimity with which the Fathers ot the Church have contemplated •rertain aspects of both the Old and the New Testaments demonstrates how sacramental symbolism is projected throughout both salvific systems. Moreover, in the case of matrimony, this symbolism can be tracedab initio, since, unlike the other sacraments, marriage already existed with the first human couple. Nevertheless, along with the symbolic nature of marriage, patristic teachings also emphasize another aspect of the sacramentum which sheds light on the sacrament ot matrimony. The meaning of the latin word usually implied a promise made before a divinity. The perdurance ot this meaning in Christian texts (although transformed by the novelty ot Christian thought) cannot be placed in doubt after a philological study ot the topic. It is in this sen se that we must contemplate the insistence with which the sources of that period related matrimony to the mysteryof Christ. One cannot reduce marriage to a simple contract between two parties: custoditur in Christo et in Ecclesia. Here there appears an obvious relationship between the symbolism of marriage and the nature of the tie which binds the married couple: Sed videndum, ut quomodo inChristo et in Ecclesia Sancta conjunctio est, ita et in viro et in muliere sancta sit copula.
- Función pastoral y separación de cónyuges(Servicio de Publicaciones de la Universidad de Navarra, 1973) Diego-Lora, C. (Carmelo) deSummarium Pastoralis muneris pro canonico processu exercitatio elucet S. S. Pauli VI ad S. R. R. membra allocutione (8-11-1973). Consentionis desiderium atque concordiae, quod vel litem fugit vel iam inceptam desinit, totam canonicam processalem actuositatem amplectitur, sed quam maxime eminet in causis conjugum separationis. Si vero ius separationis intellegimus ius ad suspensionem ab eo quod in iuridica relatione matrimoniali continetur, semper quidem venia in actu exercitationis revocabile, via ad eam obtinendam aptissima non est ratio judicialis. Praeferenda autem est separatio conventionalis cui nihil obstabit in canonica ordinatione si causis canonum 1129 et 1131 adaptetur. Decretum auctoritate Ordinarii loci agnoscens deserviret ad inspiciendam et sanciendam conventionem, fidem praebens quod nihil obstat nec legi nec publico ordini canonicis. Adhuc vigenti in Hispania Concordato anni 1953, illud decretum videtur editurum esse plenos eHectus civiles, variis argumentis fulcientibus hanc positionem. Postulatur quod in Hispania desseratur praxim exsistentem qua solum judicialiter agitur de coniugali separatione, pluribus argumentis adhibitis, natura iuris separationis praeter rationes indolis pastoralis innixis, pro actione administrativa atque decreto Ordinarii loci auctoritate. Postremo, pro possibilibus solutionibus futuris de iure concordatario, conservationem dicit Ecclesiae oHicii in conjugali separatione (procul studio id traducendi in civilem auctoritatem) caven s ne matrimonii canonici ii' facto esse quod Ecclesiae ipsae magni refert ab eius actione pastorali amoveatur. ------------------------------------------ Abstract Pope Paul VI in an address to the members of the SRR (8-1>1-73) emphasized the exercise of the pastoral function in relation to canonic process. The desire of concordance and coherence, which avoids conflict or puts an end to that which has begun, embraces the whole canonic process ... but is most evident in cases of conjugal separation. Understanding the ius separatiools as a right to suspend the content of the juridical matrimonial relation -always revocable by forgivenessthe juridical method is not the most indicated way of obtaining it. A convened separation is preferible, which would not ofter problems according to canonic ordenance if it followed the conditions of cc. 1129 and 1131. The homologous decree by authority of the local Ordinary would serve to control and sanction the agreement, guaranteeing that no part of it would oppose the law or public order, canonically speaking. The Concordato of 1953 still being in effect in Spain, such a decree would have to entail full civil effects, an idea which is backed up by the author with several arguments. Basically, what is postulated is to abando n in Spain the current praxis of dealing only juridically with the separation of spouses - for which a series of reasons are given based on the nature of the ius separationis, apart from pastoral considerations. This juridical separation then would be more focused as an administrative action and decision auctorltate Ordinarii loci. Finally, thinking of possible future solutions in Concrodato law, the author argues for keeping the Church's competence over the separation of spouses, as agaisnt the tendency to pass it over tO State control, so that a question as important to her as the destiny of a canonical matrimony in tacto esse would not be separated from her pastoral action.
- Derecho y pastoral. La justicia y la función del derecho canónico en la edificación de la Iglesia(Servicio de Publicaciones de la Universidad de Navarra, 1973) Viladrich-Bataller, P. J. (Pedro J. )Summarium Dilucidare armoniam iuridicae dimensionis et pastorales realitatis socialis Ecclesiae difficile evenit cum valde aequivocum sit verbum .pastoralis-, quod praeter eius significationes technicas utitur etiam sensu tactico, vulgari et aequivoco. Cum quoquomodo referat ad ordinem actionum qUibus Ecclesia in perficiendo suo munere autoefficitur in Historia, auctor finit significaciones latiores verbi: a) Significationes materiales: actio pastoralis cognominata fit actionis ecclesialis vel christianae, actionis ministerialis vel sacerdotalis, et actionis hodegeticae vel regiminis; b) Significationes formales: actio pastora lis cognominatafit actionis efficacis, actionis mediatricis Dei hominumque, actionis hic et nunc configuratae, et actionis iam designatae. Examinatur deinde locus quem significationes finitae implent in evolutione historica-doctrinale lheologiae pastoralis ut detectetur quae sit conceptio luris Canonici in mente pastoralistarum. Ut non incurratur in «cientifismum» quoddam cum examinentur actiones aedificantes Ecclesiae, proficiscendumest a natura vera pastoralis, id est, in quantum manifestatio naturae Ecclesiae, in quo consistit realiter notio .pastoralis»; sic pastoralis refert ad dynamicam propriam et exclusivam sacerdotii ministerialis, ita ut scientia lheologiae pastoralis constituenda erit tanquam cogitatio de actionibus ministerialibus sacerdotii hierarchici. lamen, cum verbum .pastoralis» nunc maxi me utatur ut notio pure scientifica et non notio realis, distinguendi sunt nitide tres ordines realitatum ad conc'ludendum non esse inter eos nexum causalitatisefficientis et formalis: ordo scientificus (lheologia pastoralis), realitates personales onticae sacramentalesque (indoles pastoris)atque consecutio salutis animarum (efficacitas pastoralis); ac aliqua potests prominere conclusio: in transponendis Ecclesiae notionibus, technicis atque rationibus scientiarum profanarum, reverentia naturae Ecclesiae et esse proprio rius realitatum est praevalens principiumabsolutum. His suppositis delimitatur punctum convergentiae Pastoralis et luris Canonici, quod est natura Ecclesiae, quia pastorale iuridica cumque potius qua m disiunctae realitates sunt dimensiones unius realitatis quae est Ecclesia. Apportatio propria luris aedificationi historicae Ecclesiae est dimensio iustitiae, aspectus attingens totum mysterium Ecclesiae, Ita ut non possimus dicere -campo ajurídico. praevium es se dationi legislativae luris humani ecclesiastici, sicut non est in Ecclesia .campo a divino. praevium neque eius realitates historicae eculiaresque apparent orbae omni norma omnique exigentia iustitiae. tDeinde poste a agitur de deformatione qua m verbum -pastoralis. passum est in conatu intelligendi et resolvendi omnes species mysterii Ecclesiae unice sub hoc prospectu; hic .pastoralismus» ducit ad inumbrandas et frangendas formalitates proprias aliarum scientiarum, et specialiter luris Canonici ratione significata. Describuntur postea tactus proprii praesentis -pastoralismi.: substituit orthodoxiam pro orthopraxl, amittitclarltatem distinctionis essentialis sacerdotii communis et ministerialis, historicismi et sociologismi in aestimatione efficacitatis salvificae Ecclesiae in Historia. Denique ex analysi relationum Pastoralis etluris auctor infert insequentes conclusiones: 1) Actlo pastoralis ut sit vere actio aedificans Eccleslae, prlus debet esse actio iusta. 2) lus Canonicum, quod est tutela identitatis, unitatis ordinisque socia¡'¡s Ecoleslae, est suppositum et basis necessaria activitatis pastora lis. -------------------------------------------- Abstract lo explain the existing harmony between the legal and pastoral dimensions of the social reality of the Church is a difficult task, especially when .one takes into consideration the ambiguity of the term pastoral which, apart fron its technical significance, has been the object of tactical, vulgarized and equivocal use. In any case, the author not only shares the view that this term makes reference to the order of actions through whi.ch the Church finds its place in History by fulfilling its mission, but also accepts the most widely accepted meanings of the term: a) material meanings: pastoral action is synonymous with ecclesiastical o c:hristi.a.n ac:tion, ministerial or priestly actionand introductory or leading action. b) formal meanings: pastoral action is synonymous with efficacious action, an intermediary action between God and man, an action shaped by the condiyionings of the hie et nune and a planned action. Subsequently the importance of the meanings accepted in the historical and doctrinal evolution of pastoral lheology is analysed so as to detect what the conception of Canon Law, in the minds of the members of the pastorate, is. In order not to fall into «cientifismo. on analysing the .edifying actions of the Church., one has to start from the authentic nature of the pastorate, that ¡s, from the pastorate as a manifestation of the nature of the Church ... because it is in this way that the reality of the .pastoral» concept is found; thus the pastorate refers to the very and exclusive dynamics of the priestly ministry, in such a way that ,Pastoral Theology ought to make itself, as far as science is concerned, into a reflection on .the ministerial actions of the priestly hierarchy». Nevertheless, as the term has today come to ,be used as a purely scientific concept (and not as a concept per se) , three orders of realities have c1early been distinguished to show that there is nonexus of efficient and formal causa lit y; the scientific order (pastoral theology), ontological and sacramental personal realities (pastorate) and the acquisition of the .salus animarum. (pastoral efficacy); but one conclusión is crystal clear: that in the transplantation of technical notions and methods of the profane sciences into the Church, the prevalant and absolute principie is the respect for the nature of the Church and the peculiar characteristics of her realities. With these explanations the point of convergente of the Pastora te and Canon Law Is delimited; the Canon Law is the nature of the Church, because pastorate and legality are dimensions of the only reaHty which is the Church, rather than separate realities. The real contribution of Law to the historical edification of the Church is the dimension of justic;e, which affects the entire -Mysterium Ecclesiae., so that it cannot be said that before the legis'lature of the human ecclesiastical Law there exists an cajuridical camp a priori.; likewise there doesn't exist an -adivine camp a priori.; and neither do the historica'l and concrete realities appear void of all norms and all exlgencies of justice. The author next writes about the hypertrophy which the term pastoral has undergone in the attempt to understand and solve all the facets of the mystery of the Church exolusively and solely under thls perspective; thls pastorate has led to confusion and the violation of the very formalities of other sciences among which Canon Law needs a special mentlon. Later on, the characteristic traits of the actual patarate are described: substitution of orthodoxy for orthopraxls, loss of clarity in the essential difference between the common priest and the ministerial prlest, hlstorlclty and sociology in the appreciation of the efficacy, In History, of the salvation found in the Church. ,Finally, the author deduces the following conclusions, concerning the analysis of the relatlonship between Pastorate and Law: 1) in order that a pastoral action might be authentically an action which edifies the Church, It has to be a just action a priori. 2) Canon Law, as a guardianship of Identity, unity and social order of the Church, Is a necessary leit motiv of pastoral activity.
- Jeraraquía eclesiástica y autonomía pastoral(Servicio de Publicaciones de la Universidad de Navarra, 1973) González-del-Valle, J.M. (José M.)Summarium Postquam brevis generalis conspectus offeratur de eo quod interiectis aetatibus et impraesentiarum intelIigitur actuositas pastoralis, hoc verbum hic sumitur pro designanda exercitatione munerum sacerdotalium sacramentaliter collatorum; notatur etiam quod nec titularitas iurisdictionis facit ea ipsa pastorem nec sua absentia obsistit muneribus pastoralibus perfunctioni. .Jntelligitur autonomia pastora lis pro facultate autodeterminationis et autoregulationis in activitate pastorali. Haec facultas usu venit pro summa officiorum ecclesiasticae constitutionis. Notatur etiam quod. etsi quaedam munera pastoralia -sicuti muneri magisteriali contigit atque pastoralibus actibus qui afferunt imperium -obiri non possunt nisi a titularibus ecclesiastici officii. aliis tamen pluribus pastoralibus muneribus -specialiter cura animarum- perfungi quis potest. nulla ecclesiastici officii titularitate. 'Potest igitur accidere ut quaedam definita organizatio pastora lis sit creatio non auctoritatis ecclesiasticae. sed proprii proventus incepti. charismatis plerumque fundationalis. Organizatio ecclesiastica. ecclesiasticorum scilicet officiorum summa. infrastructuram pastoralem praebet ex dioecesi conflatam et parochiis. Inceptum et actiones pastorales praeter ecclesiasticam organizationem exortae genesim habent. Incrementum et occasum -seriem evolutionis- valde diversa ab evolutionis serie ecclesiasticae organizationis. Quaestiones et solutionis possibilitates quas porrigit renovatio pastoralis infrastructurae ecclesiasticae organizationis -systemae dioceseos ae parochiarumsunt diversae a quaestionibus et solutionibus illarum actionum pastoralium proprii incepti proventuum. Coniunctae ut aiunt pastoralis propositum non est sibi solae vindicare pastoralem actuositatem. Ómnibus pastoralium actionum exercitationis rationibus subiectis communi ordinationi. Acceptio vero autonomiae pastoralis pignus est multiformis actuositatis pastoralis. renovationi patentis, dynamicae. quae aliter iugo vinciretur infrastructurae organizativae, necessario minus agili ob eius propriam indolem atque speciale munus. praestare scilicet curam pastoralem in basi. Pastoralis coniunctae munus est solum coordinare ac pastoralis actuositatis diversas rationes gerere ut cura pastoralis abundantius suos destinatarios attingat. nihil omnino inminuenti autonomiam propriorum inceptorum pastoralium. --------------------------------------------- Abstract After a brief panoramic view of what was and is understood as pastoral activity. both in the past and nowadays, the auther states that the expression is used to denote the exercise of priestly munera conferred sacramentally; attention is drawn to the fact that neither the titularity of iurisdictio implies by itself the condition of pastor. nor does its absence exclude pastoral functions . Pastoral autonomy is defined as the capacity of autodetermination and regulation in order to carry out pastoral functions. This self determination and ruling is understood with respect to the offices and functions of ecclesiastical organization. If certain pastoral functions, such as the function of magisterium or other activities which contain imperium, can only be executed by titulars of an ecclesiastical office. many other pastoral functions -and concretely the cura animarumcan be exercised without having to be titular of any ecclesiastical office. It is possible, therefore. that a determined form of pastoral organization be the creation. not of ecclesiastical authority, ,but rather the fruit of private initiative ... generally a foundational charism. The ecclesiastical organization, or combination of ecclesiastical offices, offers a pastoral infrastructure composed of dioceses and parishes. Pastoral initiatives and activities which arise outside of the ecclesiatical organization have an origen, development. and decadente ... an evolutionary cycle very distinct from the ecclesiastical cycle. The problems and solutions of each are of a distinct nature. The -pastoral de conjunto» does not have the misión to monopolize pastoral action. subjecting every kind of pastoral activity to a general planification. The recognition af a pastoral autonomy is the guarantee of a varied pastoral action. open to renewal and dynamic. and which otherwise would remain tied to an organizacional infrastructure, and which necessarily usuld become less agile for its very essence and specific mission: to supply a basic pastoral attention. The mission of the «pastoral de conjunto» is simply that of coordinating and directing the different modes of pastoral authority. so that pastoral attention be given more fully to the faithful, without impinging in any way on the autonomy of private pastoral initiatives.