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    Tytuł:
    Ks. Józef Krętosz, Wschodnie katolickie obrządki w Polsce, Katowice: Wydawnictwo św. Jacka 2008
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1807393.pdf
    Data publikacji:
    2019-11-15
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Źródło:
    Roczniki Nauk Prawnych; 2008, 18, 2; 408-411
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Grzegorz Wojciechowski, Las competencias patriarcales en el derecho canónico oriental, Lublin: Wydawnictwo KUL 2007
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1807005.pdf
    Data publikacji:
    2019-11-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Źródło:
    Roczniki Nauk Prawnych; 2007, 17, 2; 232-233
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Kryminologiczne aspekty bezdomności. Wybrane zagadnienia
    Criminological Aspects of Homelessness. Selected Issues
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/2131485.pdf
    Data publikacji:
    2021-12-15
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    Bezdomność jest niewątpliwie trudnym problemem społecznym, który generuje wiele trudności w funkcjonowaniu jednostek i zbiorowości i to nie tylko w Polsce czy Europie, ale i w całym świecie. Zmiany społeczno-ekonomiczne, który pojawiły się w Polsce po 1989 r., przyczyniły się do podziału społeczeństwa na płaszczyźnie ekonomicznej. Doprowadziło to niewątpliwie do pojawienia się większej liczby osób bezdomnych, które nie były w stanie poradzić sobie w nowych warunkach życia. Codzienne życie takich osób zaczęło ulegać degradacji na wielu płaszczyznach ich egzystencji. Niniejsze rozważania oscylują wokół zagadnień problemu bezdomności w aspekcie kryminologicznym. Istnieje bowiem związek między bezdomnością a przestępczością. Osoby bezdomne popełniają przestępstwa, ale często są też ich ofiarami.
    Homelessness is undoubtedly a complicated social problem that generates numerous difficulties for functioning of individuals and communities, not only in Poland or Europe, but also throughout the world. The socio-economic changes that took place in Poland after 1989 led to the economic stratification of Polish society and consequently caused an increase in the number of homeless people who were unable to cope with the changing conditions. The quality of their lives began to deteriorate on many levels. The article considers the problem of homelessness in a criminological aspect, as there is a connection between homelessness and criminality. Homeless people commit criminal offences, but on the other hand, they frequently fall victim to crime.
    Źródło:
    Kościół i Prawo; 2021, 10, 2; 213-224
    0208-7928
    2544-5804
    Pojawia się w:
    Kościół i Prawo
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Dimitrios Salachas, Krzysztof Nitkiewicz, Rapporti interecclesiali tra cattolici orientali e latini. Sussidio canonico-pastorale, Roma: Edizioni Orientalia Christiana del Pontificio Orientale 2007
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1807259.pdf
    Data publikacji:
    2019-11-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Źródło:
    Roczniki Nauk Prawnych; 2008, 18, 1; 267-270
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Jurysdykcja międzynarodowa w sprawach małżeńskich. Wybrane zagadnienia
    International Jurisdiction in Marital Cases. Selected Issues
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1861751.pdf
    Data publikacji:
    2019-11-16
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    Marital law incorporates regulations of international civil proceedings pertaining to international jurisdiction in marital cases. This is an area where the competence of courts is made separate at the international level regarding marriage, its existence (or non-existence), annulment, separation or divorce. Jurisdiction is a notion that belongs to the realm of international civil procedure law. If a court in a given court (or other authority established to settle civil cases) has jurisdiction, it means that it has a competence to hear and adjudicate civil cases in a situation when the circumstances of the case include elements which might imply that a foreign court is competent to deal with such a case (e.g. when the parties reside or have their head offices in distinct states, or the event which gives rise to a claim occurred abroad). Provisions that regulate international jurisdiction are related to marriage contracted in a secular fashion as well as before a priest, being effective as such under the Polish law. Given the discussed area, it is procedural provisions that hold among EU member states, while the regulations of domestic jurisdiction hold between Poland and non-EU states laid down by the Code of Civil Procedure. Additionally, norms of multilateral and bilateral international conventions are applicable in the discussed area since Poland is a signatory thereof.
    Źródło:
    Roczniki Nauk Prawnych; 2012, 22, 2; 89-104
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ks. Janusz M. Czerski, Liturgie Kościołów Wschodnich. Liturgia Kościoła bizantyńskiego, ormiańskiego i koptyjskiego, Opole: Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego 2009
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1861863.pdf
    Data publikacji:
    2019-11-15
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Źródło:
    Roczniki Nauk Prawnych; 2011, 21, 2; 348-351
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Different Forms of Violence – Selected Issues
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/915700.pdf
    Data publikacji:
    2020
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    violence
    definitions and forms of violence
    social pathology
    aggressor
    victim
    Opis:
    Violence has been part of the human history since its very beginning. As some believe, it is “Cain’s sin” that determines violent human behaviour. Though this belief is obviously simplified, it reflects the nature of man. We are eager to seek evil in others, in individuals and in social structures. It is not just the family that is oppressive. Violence is ubiquitous; it is inflicted by peer groups, social classes, organisations, and by the state. Violence is commonly defined as social behaviour against someone or something, the aggressor being on one side and the victim on the other. Usually, a narrow definition of violence is used; i.e., violence is understood as the use of force to obtain from others what they are not willing to give or what they do not want to do. However, violence is a more complex phenomenon. Some forms of violence are sophisticated and difficult to discern, not only in the behaviour of others but also in our own actions. Violence occurs on a micro-scale in the form of pressure, extortion, inducement, or restrictions, and on a macro-scale – as wars, crises, terroristic acts, or revolutions. Violence is not only physical and psychological; it may also be personal, structural, hidden, explicit, emotional, and rational. What follows, it takes place in a wide array of spaces: in culture, sport, politics, the media, in the public space and at home. Therefore, the narrow definition of violence fails to include many of its aspects, and as such it is not practical. Using such a definition, we are left with extreme cases, so in fact we define pathologies. A serious difficulty in defining violence is connected with defining human rights in a unified way. These vary from culture to culture and have been evolving throughout history. Violation of these rights constitutes the essence of what is referred to as violent behaviour. Each society defines and attempts to prevent violence differently, and also in its own way indicates those who judge the perpetrators of prohibited acts.
    Źródło:
    Review of European and Comparative Law; 2020, 43, 4; 103-118
    2545-384X
    Pojawia się w:
    Review of European and Comparative Law
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Zawieranie małżeństwa w różnych systemach prawnych, religiach i kulturach, red. Ryszard Sztychmiler, Olsztyn: Wydawnictwo Uniwersytetu Warmińsko-Mazurskiego w Olsztynie 2009
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1861638.pdf
    Data publikacji:
    2019-11-16
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Źródło:
    Roczniki Nauk Prawnych; 2012, 22, 3; 305-308
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Przygotowanie do chrztu dzieci w prawie i liturgii Kościoła katolickiego w Polsce
    Childrens Preparation for Baptism in the Law and Liturgy of the Catholic Church in Poland
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1871238.pdf
    Data publikacji:
    2019-11-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    In May 1969 the Holy Congregation for Divine Cult proclaimed a new liturgical book – Ordo baptismi parvulorum with the “Rites for Children's Baptism” prepared according to the recommendations from Vatican Council II. We can understand how significant this book is only against the background of the whole history of Christian initiation, which from the beginning of the Church concerned also children. New rites were not some kind of adjustment of the post-Tridentine rite, but an event in the collections of the liturgical books that called for a thorough analysis. This was a rite adjusted to the actual situation of children. The introduction of the post-councillor liturgical books in Poland was preceded by respective instructions from the Episcopate for the clergy and the faithful. Having introduced those books, some bishops issued additional and explanatory instructions for their local churches. The Catholic Church in Poland attaches a lot of weight to children's upbringing and baptism. It stresses that natural parents are obliged to take care about their children's baptism and prepare themselves for the rite of baptism. Therefore there is an abundance of legal norms and pastoral-liturgical recommendations in this regard. Parents are responsible for their children's valid and decent baptism. They should be aware that baptism is necessary and should know all requirements with regard to the baptism of their child. They are obliged to ask for baptism of their children themselves, or at least consent to it. They should also see to it that their children are baptised within the first weeks after birth, or – in case it is necessary – baptise them immediately. The most important duties that parents have with respect to baptism are the following: early register of baptism, submission of a request of baptism to the appropriate dispenser, ensuring Catholic upbringing for their children, choice of name according to the Christian spirit, choice of appropriate godparents, setting the date and place of baptism with the pastor, and personal religious preparation for baptism. It is worth noting that besides the above duties connected with the preparation for baptism, natural parents have other obligations. They all deal with the sacrament itself and the fulfilment of obligations assumed at baptism. These problems deserve to be treated in a detailed study.
    Źródło:
    Roczniki Nauk Prawnych; 2005, 15, 2; 263-278
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Death Penalty Dilemmas: Selected Issues
    Dylematy dotyczące kary śmierci. Wybrane zagadnienia
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/2038026.pdf
    Data publikacji:
    2016
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    kara śmierci
    abolicjoniści
    retencjoniści
    Kościół katolicki a kara śmierci
    death penalty
    abolitionists
    retentionists
    the Catholic Church and the death penalty
    Opis:
    Kara śmierci wzbudzała i wzbudza wiele emocji. Jakkolwiek istnieje od niepamiętnych czasów, przez kolejne stulecia podejście do niej zmieniało się, podobnie jak stosunek do karania w ogóle. Wydaje się, że przestano ją uważać, przynajmniej w europejskim kręgu kulturowym, za „naturalny” element porządku świata. Powinnością przeciwstawienia się zbrodni zabójstwa obciążony jest każdy człowiek. Każdy zaś z osobna odpowiedzialny jest za swoje własne czyny, dzięki głosowi sumienia poznaje prawo naturalne, nakazujące uszanowanie cudzego życia. Obowiązek ten spoczywa równocześnie na ustanowionej przez Boga władzy państwowej. To do niej należy zagwarantowanie spokoju życia społecznego i ochrona godności ludzkiej. W świetle tradycji Kościoła katolickiego kara śmierci jest dopuszczalna jako ostateczny środek obrony społeczeństwa przed przestępcami. Potwierdza to nauka Ojców Kościoła, wypowiedzi papieży, listy episkopatów katolickich oraz rozważania teologów. Podobnie problem ten ujmuje Katechizm Kościoła Katolickiego, którego orzeczenie zostało zrewidowane po opublikowaniu Evangelium vitae.
    The death penalty has always been an emotionally charged issue. It has been employed since time immemorial, but attitudes towards it have changed over time, just like attitudes towards punishment in general. It seems that now the death penalty is no longer considered a “natural” element of the world order, at least in European culture. Everyone has the duty to oppose the crime of homicide. Every individual separately is responsible for his own actions and following the voice of his conscience, recognises the natural law mandating respect for another’s life. Similarly, the state authorities deriving their power from God, are entrusted with ensuring social order and protecting human dignity. The Catholic Church allows the use of the death penalty only as a last resort to protect society from aggressors. This position is confirmed by the teaching of the Church Fathers, comments made by Popes, letters of the Catholic episcopates as well as theologians’ reflections. It is also supported by the Catechism of the Catholic Church revised after the publication of Evangelium Vitae.
    Źródło:
    Roczniki Teologiczne; 2016, 63, 10; 23-40
    2353-7272
    Pojawia się w:
    Roczniki Teologiczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Obliczanie czasu w prawie kanonicznym. Wybrane zagadnienia
    Determination of time in canon law. Selected issues
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1806868.pdf
    Data publikacji:
    2019-11-16
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    time in canon law
    continuous time
    useful time
    periods in law
    effectiveness of legal
    acts
    czynnoci prawnych
    Opis:
    Czas jest miarą bytu zjawisk i zdarzeń, jest on podstawą porządku oraz organizacji i planowania działań w życiu społecznym i religijnym. Czas ma niebagatelne znaczenie w sferze prawnej. Wpływa on na powstanie, trwanie, zmianę czy też wygaśnięcie praw i obowiązków. Przepisy prawa kanonicznego często wymieniają czas, np. żądają określonego wieku do zawarcia sakramentalnego małżeństwa, święceń, do przyjęcia urzędu kościelnego. Ustanawiają terminy sądowe, określają czas na podjęcie określonych czynności prawnych, korzystanie z uprawnień, spełnianie obowiązków. Dlatego wśród norm ogólnych prawa kanonicznego znalazły się normy obliczania czasu. Pierwotnie czas ustalano w sposób prosty: według wschodu i zachodu słońca, południa i zapadania zmroku. W późniejszym okresie zaistniała potrzeba i konieczność dokładniejszego pomiaru czasu. Stało się to możliwe dzięki wynalezieniu zegara i ułożenie kalendarza. Świadectwa pierwotnego Kościoła dowodzą, że pierwsi chrześcijanie oddawali cześć Bogu na modlitwie w określonej porze dnia odmierzając swój religijny czas dniem Pańskim. Obecnie obowiązującym w Kościele katolickim i w większości krajów świata jest kalendarz zwany gregoriańskim, który wprowadził papież Grzegorz XIII w 1582 r. Ponadto Kościół katolicki korzysta z kalendarza liturgicznego. Zasadą obowiązującego prawa kanonicznego jest, że ilekroć zachodzi potrzeba ustalenia lub obliczenia czasu, należy kierować się przepisami zawartymi w obu kodyfikacjach Jana Pawła II (łacińskiej i wschodniej).
    Time is a dimension of phenomena and events. It is fundamental for order, organisation, and planning of activities in social and religious life. Time is of considerable importance in the area of law. It determined the creation, duration, alteration, or expiration of rights and duties. The precepts of canon law often make use of time, for example, they stipulate a given age for a person to lawfully enter into marriage, become ordained, or accept an ecclesiastical office. They establish time periods for the performance of certain legal acts, exercise of rights, or performance of obligations. Perhaps this is why among the general norms of canon law one finds norms for calculation of time. Originally, time was determined naturally, using the sunrise and sunset, noon, or nightfall. Later, a more precise measurement of time was needed. This became possible thanks to the invention of the clock and calendar. The evidence present in the Early Church proves that the first Christians worshipped God with prayer said at a particular time of the day, measuring their religious time using the Lord’s Day. Nowadays, the Catholic Church and majority of countries use the so-called Gregorian calendar, named after its originator Pope Gregory XIII in 1582. Additionally, the Catholic Church uses a liturgical calendar. Canon law prescribes to be guided by provisions contained in both codifications of John Paul II (Latin and Eastern).
    Źródło:
    Roczniki Nauk Prawnych; 2014, 24, 2; 113-136
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Sakrament bierzmowania w okresie odnowy posoborowej. Rys historyczno-prawny
    Confirmation During the Period of Post-Conciliar Renewal. Historical and Legal Outline
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1807199.pdf
    Data publikacji:
    2019-11-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    bierzmowanie
    sakrament
    sakramenty wtajemiczenia chrześcijańskiego
    confirmation
    sacrament
    sacraments of Christian initiation
    Opis:
    The newly elected Pope, John XXIII, most certainly had a conviction that the Church has new goals to pursue in the time of profound changes in the world if he revealed his intention to call a general council and overhaul the Code of Canon Law as early as in the third month of his pontificate. The current Code of Canon Law, spelled out in 1917, called the sacraments the means of sanctification and salvation, founded by Christ, and implied that they should be administered carefully and with utmost respect. The Second Vatican Council made the theological significance of the sacraments deeper, although it provided no exhaustive definition of them. The Code of 1917 did provide for the way of exercising, administration, and reception of the sacraments, and the post-Conciliar decisions introduced more liberty towards the old regulation. The documents of the Council expressly state that Confirmation is one of the three sacraments of Christian initiation. In order to bring out the intrinsic relation between Confirmation and the whole of Christian initiation, the Second Vatican Council ordered to critically look at the ritual of Confirmation. The post-Conciliar renewal of this sacrament covered the major procedures connected with the way of its administration, most notably the very sacramental formula. The process of renewal in the bosom of Church, initiated by Pope John XXIIII int he wake of the Council, created a perfect opportunity to revise the Canon Law, which was outdated in many aspects. That was an excellent opportunity for a deep insight into the current norms of law relating to the sacrament under discussion. This article attempts to acquaint the reader with the development of „refreshing” legal norms in the atholic Church in the period of post-Conciliar renewal.
    Źródło:
    Roczniki Nauk Prawnych; 2007, 17, 2; 95-109
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Sytuacja prawna Ukraińskiego Kościoła greckokatolickiego w powojennej Polsce. Wybrane zagadnienia
    The Legal Status of the Ukrainian Greek Catholic Church in Post-War Poland. Selected Issues
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1861826.pdf
    Data publikacji:
    2019-11-15
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    Decisions made at the Jalta and Tehran conferences produced an agreement concluded between the Union of Soviet Socialist Republics and the Polish Committee of National Liberation, according to which the eastern border of Poland was now marked along the socalled “Curzon Line”, which in fact was an acknowledgement of the status quo from the year before. The border now ran along the Bug River and further south to separate the cities of Lviv and Przemysl, which at the time were the capitals of two largest Greek Catholic dioceses. The new territory of Poland now was home to about 700,000 Ukrainians, majority of whom being Greek-Catholics. On 9 September 1944, the Soviet-dependent Committee signed an agreement on the so-called population exchange with the governments of Soviet republics of Ukraine and Belarus, as well as with Soviet Lithuania on 22 September. This was unquestionably the beginning of activities intended not only to transform Poland into a singlefaith state, but also to eliminate the Greek Catholic church in a systematic fashion. On 4 October 1945 Polish bishops, gathered at a Plenary Conference of Polish Episcopate in Częstochowa, resolved to extend their pastoral care to the Uniate brethren, who had been deprived of their priests and places of worship. After years of harsh persecution, the Greek Catholic Church is now undergoing a vibrant revival, and this fact inspires optimism for the future. The article makes an effort to familiarise the Polish reader with this complex relation between the Church and State during that “inhuman” era in Polish history.
    Źródło:
    Roczniki Nauk Prawnych; 2011, 21, 1; 207-216
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Przygotowanie dzieci i dorosłych do przyjęcia sakramentu chrztu w katolickich Kościołach Wschodnich
    Preparing Children and Adults for Accepting the Sacrament of Baptism in Catholic Eastern Churches
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1871038.pdf
    Data publikacji:
    2019-11-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The Catechism of the Catholic Church states that: “From the first Jerusalem community until the paruzja God's Churches, faithful to the Apostolic Creed, in all places celebrate the same Paschal Mystery. There is one mystery that is celebrated in liturgy, but forms of celebration are different. […] Various liturgical traditions were given rise to because of the very mission of the Church. Churches in the same geographical and cultural area started celebrating Christ's mystery using special forms of expression, typical of the given culture: in the tradition of the «deposit» of the faith, in the liturgical symbols, in organizing the brotherly community, in the theological understanding of the mysteries, and in different forms of sanctity (CCC 1200; 1202). According to Canon 679 of the Eastern Churches Canon Code expressing the fundamental principle of the Church's teaching on baptism, every man who is not yet baptized is capable of accepting the sacrament. The Church's teaching that is generally and constantly professed says that both adults and children may be and should be baptized. “Instruction on the Use of Liturgical Regulations of the Eastern Churches Canon Code” issued by the Congregation for the Eastern Churches on 6 January 1996 says that the indication given in the Eastern Churches Canon Code that is different from what was often used, or even from the legislature that has been in force in the recent centuries, confirms the connection that exists between the three sacraments of the Christian initiation, which is also reflected in the way they are administered. It was a motivating factor in forming the code norms which suggest that the three sacraments: baptism, chrismation and the Holy Communion, should be received simultaneously or one shortly after another. It follows that when talking about preparation for receiving baptism we at the same time speak about the two remaining initiation sacraments, as the legislator recommends administering them during one celebration. The Church that allows one to receive baptism and administers it, sets some requirements both to adults who want to accept baptism, and to those who ask for baptism to be administered to their children. The rules for administering and receiving baptism depend on whether it is an adult or a child who is going to accept it. This follows from the fact that an adult makes his own decision on receiving baptism and he accepts the commitments, whereas a child's parents or their legal representatives do so in the name of the child. This is why the requirements from adults are defined in a different way from the requirements that concern the child's parents. Summing up the above considerations it should be stated that in Eastern Catholic Churches what in preparation concerns baptism, also concerns the remaining sacraments of Christian initiation, because, as the legislator orders: “Those who have been baptized should also receive the sacrament of chrismation, so that marked by the stamp of the Holy Spirit's gift, they could be witnesses and co-constructors of Christ's Kingdom” (ECCC, Canon 692). Additionally code norms say: “What concerns participation of children in Divine Eucharist after receiving baptism and chrismation, it is the liturgical books of one's own Church «sui iuris» that should be complied with, maintaining the proper care” (ECCC, Canon 719). In the tradition of Eastern Churches the First Holy Communion is administered together with the sacraments of baptism and chrismation, that is usually in infancy; hence it is difficult to find statements in the code norms that speak about preparation for receiving this sacrament. For historical and cultural reasons the Western Church has neglected this practice and the initiation sacraments have been administered to children not simultaneously, but in various moments later on. However, in the East this old practice has been preserved unchanged and has never been stopped. The connection is strong enough to signify all the stages of Christian initiation in certain contexts.
    Źródło:
    Roczniki Nauk Prawnych; 2006, 16, 1; 259-283
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Kontakty „Solidarności” ze Stolicą Apostolską w dokumentach Archiwum Sekretariatu Konferencji Episkopatu Polski. Wybrane zagadnienia
    Relations of Solidarity Movement with the Apostolic See, as Evidenced by Archival Documents of the Secretariat of Conference of the Polish Episcopate. Selected Issues
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1861901.pdf
    Data publikacji:
    2019-11-15
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    This article attempts to present the reader with several interesting but tragic facts from Polish history in the context of the formation of the Solidarity Movement and the unlawful establishment of Martial Law in Poland in 1981. These circumstances have a connection with numerous contacts of this independent movement with the Pope John Paul II, Apostolic See and Catholic Church in Poland. These turbulent events have been recorded in numerous documens, which survive until today in the archives of the Secretariat of the Conference of the Polish Episcopate, Warsaw. There is correspondence of Solidarity activists with the Pope. There is also an earnest appeal of the worried Pope to General Wojciech Jaruzelski, following the introduction of Martial Law in Poland. The documentation also features a great many of poignant letters written by ordinary people who believed at the time that it would be soon possible to live in a good and just country, free from fratricidal fights, imprisonment or tears of the dearest. This article presents other interesting commentaries and documents from that period, apart from those found in the archives. The reader is reminded of the 30th anniversary of the creation of Solidarity and introduction of Martial Law in Poland. It was in this significant year 2011 that the Holy Father, John Paul II, joined the ranks of the blessed of the Catholic Church, who was very concerned with the fate of his beloved Mother Country.
    Źródło:
    Roczniki Nauk Prawnych; 2011, 21, 2; 47-71
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Sakramenty inicjacji chrześcijańskiej w świetle Magisterium Kościoła katolickiego do Vaticanum II
    The Sacraments of Christian Initiation in the Light of the Magisterium of the Catholic Church until Vatican Council II
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1871520.pdf
    Data publikacji:
    2019-11-13
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The paper seeks to discuss the problem of the sacraments of Christian initiation. This issue has not been sufficiently studied in theology and canon law. Thus the disposition of the Magisterium of the Catholic Church is called to mind here. Lateran Council IV of 1215 was the first universal council that not only mentioned the sacraments but also presented some points of doctrine. The Florence Council spoke more extensively about the sacraments. Contrary to the distortions of the Reformation and supplementing, as it were, its teaching about justification, the Tridentine Council confirmed the number of the seven sacraments. It laid a particular stress on the fact that Christ had made them, and their salvational effectiveness originates in Him. As regards the establishment of the sacraments by Christ, the Apostolic Constitution of Pius XII Sacramentum ordinis of 1947 states that, „The Church has no power over the essence of the sacraments, that is, on those components of the sacramental sign which - following the testimony of the sources of Divine Revelation - must be preserved as being establishment by Christ the Lord Himself.” The constitution refers to Tradition manifested clearly by the Tridentine Council. The hierarch of the Church is entitled to define everything that is indispensable for the valid and fruitful administration of the sacraments. One should state that the Magisterium of the Church fulfills a special service on behalf of the whole of community. The Magisterial Office referred and still refers to the salvational truth proclaimed by Christ, in order to explain it and adjust it to the changes undergoing at any time and in any situation. Many of these valuable dispositions of the Magisterium of the Catholic Church permit us today to better understand the numerous dilemmas as regards the three sacraments of Christian initiation.
    Źródło:
    Roczniki Nauk Prawnych; 2003, 13, 2; 185-206
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Celebracja sakramentów wtajemniczenia chrześcijańskiego w katolickich Kościołach wschodnich (Refleksje na tle norm Kościoła łacińskiego)
    The Celebration of Christian Initiation Sacraments in Eastern Catholic Churches (Reflections in the Light of Latin Church Regulations)
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1870995.pdf
    Data publikacji:
    2019-11-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    According to Catechism of the Catholic Church, “Christian initiation is accomplished through three Sacraments: Baptism, which commences new life; Confirmation, which reinforces Baptism; the Eucharist, which feeds the Flesh and Blood of Christ to the disciple to transubstantiate him into Him.” Therefore, it is only a human being who has been baptised that is able to receive the other Sacraments of the Church. The next Sacrament of Christian initiation (Confirmation – Chrismation) is intended to perfect the grace of Baptism for us to be more deeply immersed in divine filiation, to embed us in Christ, to strengthen our bonds with the Church, and then to incorporate each of us in His mission and help us proclaim Christian faith with words that will be accompanied by deeds. In the eastern tradition, “the newly baptized person is confirmed directly afterwards, and then receives the Eucharist. This tradition emphasises the unity of the three Sacraments of Christian initiation.” Next, the Eucharist completes the initiation, and those who were raised to the dignity of royal priesthood and became like Christ through Baptism and Confirmation (Chrismation) participate in Lord's offering together with the congregation. To sum up the above, it must be concluded that in Eastern Catholic Churches “those who were Baptised, should also receive the Chrismation Sacrament to be anointed with the Holy Spirit's seal so that they may become witnesses and co-architects of Kingdom of God.” In the Eastern Church tradition, the Eucharist is administered along with the Baptism and Chrismation, hence it usually takes place during infancy. For historical and cultural reasons, the Western Church “has neglected” this practice and the Sacraments of initiation are not administered (to children) simultaneously, but in a sequence at different times. In the East, however, this practice has persisted in an unchanged and uninterrupted manner.
    Źródło:
    Roczniki Nauk Prawnych; 2006, 16, 2; 209-227
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Katolickie Kościoły wschodnie nie mające własnej hierarchii (wybrane zagadnienia)
    The Eastern Catholic Churches that do not Have Their Own Hierarchy (selected issues)
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1807281.pdf
    Data publikacji:
    2019-11-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    pozostałe Kos´cioły sui iuris
    Kościoły wschodnie
    Kościoły sui iuris
    pozostałe Kościoły sui iuris
    Eastern Churches
    sui iuris Churches
    remaining sui iuris Churches
    Opis:
    The article studies those Churches that do not possess a hierarchy. When looking at the Code norms, it cannot escape notice that practically only three Canons directly relate to the abovementioned issue, namely Canons 174, 175, and 176 (CCEO). Hence the author, being doubtful, asks the fundamental question: has the legislator not forgotten about the remaining sui iuris Churches? Is this scarcity of laws in any way justified? This author deals with four Byzantine communities only: Albanian, Georgian, Russian, and Byelorussian. On closer inspection, it seems that one can hardly provide an unequivocal answer to the question whether the four communities can be regarded as sui iuris church communities. Yet, all these Churches have a unique canon structure recognised by the Apostolic See, with the exception of the Georgian community. It seems obvious that for various reasons – be it historical, political, social, or legal ones – these communities did not fulfil necessary conditions to be regarded as sui iuris Churches. It must be noted that the recreation of those structures may necessitate the use of an exception to the rule. One thing remains certain though. The highest authority in Church, the Pope or the General Council, is the only authority that is empowered to delimit the lines along which the creation or recreation of a sui iuris Church may proceed.
    Źródło:
    Roczniki Nauk Prawnych; 2008, 18, 1; 177-192
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    О. Роман Шафран, Синоди Києво-Галицької Митрополії (1596-1991): Організаційно-душпастирський аспект, Львів: Видавництво Свічадо, 2008, ss. 296.
    O. Roman Shafran, Synody Kyyevo-Halyts’Koyi Mytropoliyi (1596-1991): Orhanizatsiyno-dushpastyrs’kyy aspekt, L’Viv: Vydavnytstvo Svichado 2008, ss. 296.
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1807604.pdf
    Data publikacji:
    2019-11-15
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Źródło:
    Roczniki Nauk Prawnych; 2009, 19, 2; 287-290
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Pojęcie i cel kary w kościele. Rys historyczno-prawny
    The concept and purpose of a penalty in the Church an outline of legal history
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1953880.pdf
    Data publikacji:
    2016-03-06
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    karanie w Kościele
    pojęcie i cel kary w Kościele
    kościelne prawo karne
    penalties in the Church
    concept and purpose of a penalty in the Church
    ecclesiastical penal law
    Opis:
    Kościołowi przysługuje własne, wrodzone i niezależne od jakiejkolwiek władzy ludzkiej prawo karania podległych sobie wiernych. Ci, którym przysługuje to prawo, powinni jednak pamiętać, że na pierwszym miejscu są oni pasterzami swojej owczarni, a nie sędziami wymierzającymi karę. Stąd zastosowanie sankcji karnej stanowi ostateczność, gdy nie skutkują inne środki, o czym przypomina prawodawca kodeksowy z 1917 roku. Karą nazywamy reakcję na zachowanie się człowieka wykraczającego przeciwko obowiązującym nakazom lub zakazom. Kara ze swej natury powinna być dolegliwością materialną lub duchową. Powinna być cierpieniem odczuwalnym zmysłami przez przestępcę lub pozbawiać go jakiegoś wymiernego dobra, na przykład życia, wolności, własności określonych uprawnień duchowych lub przywilejów w grupie społecznej. Kolejno kara powinna być wymierzona sprawcy jedynie przez prawowitą władzę (np. kościelną), której podlega. Kara może być zaaplikowana jedynie za przestępstwo dokonane, albowiem kara z natury swej jest odwetem nałożonym na sprawcę przez społeczność ludzką za zburzenie porządku prawnego. Skoro nie zaistniało przestępstwo, nie zaistniał również tytuł prawny do wymierzenia tej kary. Pojęcie kary byłoby niepełne, jeśli poprzestalibyśmy na ustaleniu, czym ona jest, pomijając zagadnienie jej celowości. Zapewne to należy do filozofii kary i daje nam odpowiedź na pytanie, dlaczego istnieje kara i jakie jest jej uzasadnienie. Należy podkreślić, że cel kary usprawiedliwia jej stosowanie i bez wątpienia uprawnia Kościół, lub państwo, do jej wymiaru. W dziejach prawa kanonicznego odnajdujemy różne cele karania w Kościele. Dekret Gracjana, opierając się na nauce św. Augustyna, podkreślał, że kara ma uzasadnienie o tyle, o ile przyczynia się do poprawy przestępcy i innych ludzi. Wydaje się więc celowym przybliżenie tych historyczno-prawnych zagadnień wskazanych w temacie niniejszego artykułu.
    The Church has its own inherent right to punish its faithful, a right which is independent of any uman authority. However, those who hold this right must remember that first and foremost, they are  hepherds of their flock, and not the judges inflicting penalties. Hence, penal sanctions should be a last resort to be used only when other measures are not effective, as the Code of 1917 points out. A penalty can be defined as a response to some behavior that violates the rules or prohibitions in force. By its nature, it should involve material or spiritual hardship. It should inflict suffering on the offender or deprive the offender of some good, such as life, freedom, property, certain spiritual benefits, or privileges enjoyed in a social group. Moreover, a penalty should be imposed only by the appropriate legitimate authority (e.g. church authorities). A penalty can only be inflicted for a committed offence, because in its nature it is a retaliation carried out by society against the offender for violating the legal order. If there has been no offence, there is no legal right to inflict a penalty. However, apart from determining what a penalty is, it is also necessary to examine its purpose. This part of the philosophy of punishment can provide an answer to the question why there are penal sanctions and how they are justified. It should be emphasized that the purpose of a penalty justifies its use and undoubtedly, entitles the Church or the state to impose it. As the history of canon law shows, penalties applied by the Church have served different purposes. Referring to St. Augustine's teaching, the Decretum Gratiani emphasised that penalties were justified only in so far as they contributed to the betterment of the offender and other people. Therefore, it seems useful to examine historical and legal issues connected with the subject of this article.
    Źródło:
    Studia Prawnicze KUL; 2016, 1; 81-106
    1897-7146
    2719-4264
    Pojawia się w:
    Studia Prawnicze KUL
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ochrona praw autorskich w odniesieniu do dokumentów Jana Pawła II (Karola Wojtyły), Benedykta XVI (Josepha Ratzingera) oraz Stolicy Apostolskiej. Wybrane zagadnienia
    Protection of Copyright for the Documents Written by John Paul II (Karol Wojtyła), Benedict XVI (Joseph Ratzinger)
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1807626.pdf
    Data publikacji:
    2019-11-15
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    prawo autorskie
    ochrona praw autorskich
    Jan Paweł II – prawa autorskie
    Benedykt XVI – prawa autorskie
    copyright law
    protection of copyright
    John Paul II
    copyright
    Benedict XVI
    Opis:
    Copyright law constitutes part of intellectual property law and includes, in a narrower sense, a collection of laws established with a view to protecting the interests of creators and legal relations connected with the creation of works, their use and protection. In a broader sense, this notion covers the regulations relating to the so-called ancillary rights (exclusive rights), granted to performers, producers of phonograms (sound recordings), radio and television broadcasters. The matter is regulated in detail by Art. 1 of the Copyright and Ancillary Rights Act of the Republic of Poland of 4 February, 1994. The Author focuses on the norms of Canon Law contained in both codifications of John Paul II. Although copyright law generally does not belong to the ecclesiastical domain of law, the Author tries to locate places or at least „their traces” where the legislator points to norms of conducts in this relatively unexplored matter. Yet the core of the present considerations are documents retrieved from the materials collected in the archive of the Secretariat of the Polish Episcopate Conference in Warsaw. It is to be noted that both the Holy See and Poland are parties to international agreements connected with protection of copyright. Therefore, the fact that the Holy See participates in these agreements constitutes a proof of its willingness to provide due legal protection of an author. In summary, one may conclude that the current law of the Catholic Church recognizes the necessity to legally protect papal documents and those of the Holy See. As new modes of publication have become available, the Church legislator has introduced new directives. In order to provide a more efficient protection, the legislator makes a reference to secular legislation of a given country and to abovementioned international conventions. Although there remains much to be done in this vital yet delicate matter, it is to be hoped that the Catholic Church will incorporate in its legislation the new and more effective norms of protection of papal documents and those of the Holy See.
    Źródło:
    Roczniki Nauk Prawnych; 2009, 19, 2; 181-194
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Odpowiedzialność kanoniczno-karna rodziców według kan. 1366 Kodeksu Prawa Kanonicznego z 1983 roku
    Penal Liability of Parents Under Can. 1366 of the 1983 Code of Canon Law
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/2037117.pdf
    Data publikacji:
    2017
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    kościelne prawo karne
    odpowiedzialność kanoniczno-karna rodziców
    oddanie dziecka do chrztu i na wychowanie w religii niekatolickiej
    penal canon law
    penal liability of parents under canon law
    hand over a child to be baptised and raised in a non Catholic religion
    Opis:
    W myśl kan. 1366 Kodeksu Prawa Kanonicznego z 1983 roku rodzice katoliccy oraz ci, którzy prawnie ich zastępują, którzy oddają dzieci do chrztu lub na wychowanie w religii niekatolickiej, powinni zostać ukarani cenzurą lub inną sprawiedliwą karą. Taka dyspozycja prawodawcy kodeksowego wynika niewątpliwie z ochrony dobra wiary i prawa dzieci ochrzczonych w Kościele katolickim do wychowania w religii katolickiej. Nakłada również na rodziców (lub prawnych opiekunów) obowiązek zapewnienia swemu potomstwu wychowania zgodnego z obowiązującą nauką Kościoła katolickiego.
    Under Can. 1366 of the 1983 Code of Canon Law, Catholic parents, or those who take their place, who hand over their children to be baptised or educated in a non Catholic religion are to be punished with a censure or other just penalty. Undoubtedly, the reason for this provision is to protect the good of faith and the right of children who were baptised in the Catholic Church to be raised as Catholics. It also imposes on parents (or legal guardians) the obligation to raise their children in accordance with the Catholic Church teaching.
    Źródło:
    Roczniki Teologiczne; 2017, 64, 10; 115-125
    2353-7272
    Pojawia się w:
    Roczniki Teologiczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Uznanie za zmarłego a możliwość zawarcia nowego małżeństwa. Wybrane zagadnienia prawa cywilnego i kanonicznego
    Declaration of Death and the Possibility To Conclude New Marriage. Selected Areas of Civil and Canon Law
    Autorzy:
    Mikołajczuk, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1845497.pdf
    Data publikacji:
    2019-11-16
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    cessation of marriage
    declaration of death
    decision on the declaration of death
    declaration of presumed death
    certificate of widowhood
    ustanie małżeństwa
    uznanie za zmarłego
    postanowienie o uznaniu za zmarłego
    postanowienie o stwierdzeniu zgonu
    deklaracja domniemanej śmierci
    dekret wdowieństwa
    Opis:
    The cessation of marriage is an untypical but rather interesting institution of law. The presented analysis lays emphasis on one spouse being declared dead, the fact which produces certain legal consequences for the life of the other spouse. The fundamental principles that underlie the Family and Guardianship Code provide that marriage is a permanent and virtually lifelong union of two persons. Consequently, the death of either of the spouses is a natural end to their union. The Code does not elaborate on this, presuming this consequence to be so obvious that it became necessary to regulate the cessation of marriage if either spouse is declared dead. A different treatment of cessation of marriage due to a spouse’s death can be found in the provisions of Registry Office Records Act. It provides that a certified copy of a death certificate, among other documents, is a proof that marriage has ceased to exist. Another proof would be a judicial decision on the declaration of death pursuant to the Code of Civil Procedure. A reliable determination of the death of one spouse is of great significance to the life situation of the living spouse, namely his or her civil status and a possibility to re-enter into marriage. Apparently, the Polish legislator favours this new union since it can be annulled only when the nuptrients acted in bad faith knowing that the spouse who was presumed dead was in fact alive. It must be noted that a majority of marriages concluded in Poland are subject to Polish Family Law and Canon Law. Although socially recognised, this fact is not formally and legally uniform since it is subject to two distinct legal orders. They regulate matters concerning disappearance (death) of a spouse differently. Under Canon Law, a diocesan bishop issues a declaration of presumed death, which allows the living spouse to re-enter into sacramental matrimony. This document constitutes only a presumption that a missing spouse is dead. If otherwise were true, the new union is to be broken and the previous spouses reunited.
    Źródło:
    Roczniki Nauk Prawnych; 2013, 23, 2; 93-120
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ks. Krzysztof Mikołajczuk, Realizacja zasady jedności sakramentów wtajemniczenia chrześcijańskiego w prawodawstwie Kościoła katolickiego, Kielce 2006
    Autorzy:
    Wojciechowski, Grzegorz
    Powiązania:
    https://bibliotekanauki.pl/articles/1807240.pdf
    Data publikacji:
    2019-11-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Źródło:
    Roczniki Nauk Prawnych; 2007, 17, 2; 236-238
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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