Roczniki Teologiczno-Kanoniczne

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/5900

Roczniki Teologiczno-Kanoniczne ukazywały się od 1949 r. Rozpoczęto wtedy, w ramach działalności Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, wydawanie specjalistycznych czasopism, które reprezentowały poszczególne wydziały uczelni. W latach 1949-1990 dla Wydziału Teologii były to „Roczniki Teologiczno-Kanoniczne”, które po powstaniu „Roczników Nauk Prawnych” zmieniły swą nazwę na „Roczniki Teologiczne” (1991-2008).

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Przeglądaj Roczniki Teologiczno-Kanoniczne wg Autor "Andrzejczak, Henryk"

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    Interpretacja zasady poszanowania praw człowieka dokonana w deklaracji Dignitatis humanae
    Andrzejczak, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1970)
    The content of the Declaration Dignitatis humanae proclaimed by the Second Vatican Council, and the discussions, whioh preceded the final compromise between the supporters and the opponents of the religious liberty principle, shows the extent and degree of the official catholic affirmation of human rights in this field. Religious liberty, as recognized by this document, is exclusively external, concerna civil and social level only. The Catholic Church still does not recognize the moral, internai freedom of conscience. For this reason, it disassociates itself from the article 18 of the Universal Declaration of Human Rights though this article has been previously supported by the World Council of Churches. The Vatican Declaration is therefore conservative in its restrictions, but in substantial Statements it accepts a general juridical base, founded on human rights, for the motivation of legal status of the religious communities in public order. Up to now, the Catholic Church considered exclusively itself, as a societas iuridice perfecta, such as a State. This traditional concept, is a relict of the so called Constantine Era, now in Declarat’on Dignitatis humanae gradually substituted by other motivation, based on generally recognized principies of the equality and non discrimination in juridical status of every religious communities. These new principies, founded on human rights, oblige the Catholic Church to the more effective and explicit respect of the fundamental human rights in relations Ecclesia ad intra, as well as ad extra. The Vatican Declaration on Religious Liberty however, in many parts conservative, contains these progressive éléments, significant in historical perspective. The medieval principle, so called cura religionis, was replaced in this Declaration by cura libertatis religionis. There is an important évolution from the principle curam religionis agere. Within the frames if this principle, the Catholic Church historically accepted the model of a Christian State. But now, on the basis of principle cura libertatis religionis, even the récognition of a Secular State is possible, providing the religious liberty should be respected by such a State. In this aspect, the Vatican Declaration has an important meaning in relations between Catholic Church and Socialist States in Eastern Europe. Considering that the human rights are the bases determining the Church — State relations, there is a chance to eliminate the conflicts between these both sides. Simply for this reason that the Church and State are interested in human rights. The human rights principle is a general standard for Church — State relations, but details can be agreed upon by concordats or other forms. The concordats in this concept will be rather subsidiary agreements. Previously the concordats often served to formulate a privileged position of the Roman Catholic Church, causing the différences in juridical position and factual situation of other churches in the same State. Actually, the role of the concordats is diminishing. Their role in fundamental questions has been replaced by the general principle of non discrimination in religious matters, i.e. the principle of human rights. The révision of the foundations of the juridical position of the Church will be helpful in the ecumenical dialogue, and dialogue with non Christian religions. The uniformity of justification of the position of churches in public law sphere is a useful contribution to the consolidation of the universal human family. The juridical and doctrinal motivation of the Declaration Dignitatis humanae is founded on the ecclesiastical interprétation of the natural law.
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    Moralny walor Powszechnej Deklaracji Praw Człowieka a encyklika Pacem in terris
    Andrzejczak, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1966)
    The Universal Declaration of Human Rights has been grafted into ecclesiastical soil thanks to the Encyclical Pacem in terris of Pope John XXIII. This Encyclical affirms the inherent dignity on which the Declaration bases its conception of the basic rights of the individual. More clearly than the Declaration when speaking of inherent dignity, the Encyclical emphasizes its character in natural law. Thus the human rights contained in the Declaration and codified in Encyclical are based on natural law and thence their binding force derives. Therefore the Declaration, although it is only a recommendation, has a greater force than other recommendations adopted by the General Assembly of the United Nations. Its moral value and the great authority which it has achieved in laws in force, both national and international, is fully approved in the Encyclical Pacem in terris, which is the first Catholic Declaration of Human Rights on such a scale in the history of the Church. The following conclusions suggest themselves: The Church as a whole and its various organizations and institutions of canon law, are by natural law, bound strictly and fully to observe fundamental human rights without differentiation and discrimination. Natural law and the fundamental human rights and freedoms based upon it are supported by Divine authority, since God is the Creator of human nature and the laws resulting from it. Therefore human rights are sacred and inalienable in every society, including the community of the Church. By the affirmation of the dignity and rights of man, the Church has been brought nearer to the Organization of the United Nations in common concern for the good of the whole human family and its various members. This means that the two universalistic organizations of the present day, the Church and the United Nations are uniting their efforts and engaging their authority in the name of humanitarian and universal human values, affirmed in agreement in the Universal Declaration of Human Rights and the Encyclical Pacem in terris.
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    Teoretyczne i praktyczne aspekty pozycji Stolicy Apostolskiej w publicznym prawie międzynarodowym
    Andrzejczak, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1967)