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The Code of Canon Law a Text and Commentary, Study Edition
"A monumental achievement--and as sure a guide to interpreting the new Code as any other work yet in print or likely to be published for several years"., , , , NC News Service.
1184 pages, Paperback
First published January 1, 1983
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Catholic Church
3,880 books175 followersThe Catholic Church, also known as the Roman Catholic Church, is the world's largest Christian church. Led by the Pope, it defines its mission as spreading the gospel of Jesus Christ, administering the sacraments and exercising charity. The Catholic Church is among the oldest institutions in the world and has played a prominent role in the history of Western civilisation. It teaches that it is the church founded by Jesus Christ, that its bishops are the successors of Christ's apostles and that the Pope is the successor to Saint Peter. Catholic doctrine maintains that the Church is infallible when it dogmatically teaches a doctrine of faith or morals. Catholic worship is centred on the Eucharist in which the Church teaches bread and wine are supernaturally transubstantiated into the body and blood of Christ. The Church holds the Blessed Virgin Mary in special regard. Catholic beliefs concerning Mary include her Immaculate Conception and bodily Assumption at the end of her earthly life.
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September 22, 2024
A COMMENTARY (BY VARIOUS WRITERS) ON THE 1983 REVISED CANON LAW OF THE CATHOLIC CHURCH
The Editor's Preface states, "[On January 25, 1959] Pope John XXIII [proposed] a revised Code of Canon Law to govern the post-conciliar Church. Twenty-four years were to pass before Pope John Paul II was able to promulgate the revision... The present work is a commentary on that revised Code of Canon Law. It was written and edited by members of the Canon Law Society of America... the lapse of time and the research undertaken did much to shape and enrich it, for in the intervening years canon law itself and its role in the life of the Church were the subject of much writing and debate." (Pg. xv)
One commentator notes, "In general, the Code tends to be theoretical and abstract rather than empirical. It is founded on the experience of faith and relies on revealed teaching, but it tends to express the norms that are needed for Church order in a formalistic manner." (Pg. 13)
A commentator says, "Vatican II addressed the questions of the Church and of those who pertain to it. In reference to the Church, it recognized a distinction between the Church of Christ and the Catholic Church, although Christ's Church SUBSISTS in the Catholic Church... In deliberately using the phrase 'subsists in' rather than 'is,' the Council ... opened the possibility for recognizing other Christians and their communities as somehow related to Christ's Church." (Pg. 120)
Another commentator suggests, "When Paul VI eliminated tonsure, the minor orders, and subdiaconate from the Latin Church... he likewise provided for a new recognition of lay ministry in the Church. He intentionally took this step to emphasize that ministry is not just ordained or sacred ministry. All participate in the mission of the Church... Formal recognition of lay ministry was made in terms of the key elements of the Church's mission: word (lector or 'reader') and sacrament (acolyte, focusing on the central sacrament---the Eucharist)." (Pg. 167)
A commentator observes, "The appropriateness of celibacy to the priesthood rests on theological and spiritual grounds. It symbolizes the essence of the ministry in a very effective way. As one entrusted with the ministry of Christ, the more complete is the priest's dedication the more credible is his work... The last section of Article 16 attempts to answer the question how the charism of celibacy that God gives to some (Mt 19:11) can be made obligatory for all priests." (Pg. 209)
Another one notes about clerical garb, "The particular law in the United States was established by the plenary councils of Baltimore... The cassock was to be used in church and rectory; outside, a simple black suit was required. With both the cassock and the suit the Roman collar was to be worn... Elaborate care of the hair and beard in the lay manner was condemned. In fact, clerics were to observe the custom of the Roman Church in being clean shaven... The seriousness of the obligation of wearing clerical garb may be gauged from the penalties that were imposed for its non-observance." (Pg. 220)
He adds, "After the Second Vatican Council, significant changes in clerical apparel received ecclesiastical approbation. The Council ... gave its consent for priests when outside of church and ecclesiastical institutions to dress in a black or dark-gray suit with Roman collar... Quite apart from any initiative or explicit action of episcopal conferences, clerics in many areas of the world have assumed lay attire either completely or under vastly expanded circumstances. Motivated by a genuine desire to enhance communication with the multitude, they have sought to eliminate any outward sign of 'professionalism'---particularly the Roman collar---that might act as a barrier or appear as a claim to special privilege... It does not seem at the present time in the United States that one is justified in giving up clerical garb altogether." (Pg. 220-221)
On Canon 333, sec. 3 ["There is neither appeal nor recourse against a decision or decree of the Roman Pontiff"], a commentator says, "This does not mean, of course, that the pope is above judgment. He is always subject to the judgment of God; he cannot go beyond the limits of his office, and he may not betray the constitution of the Church. But if one is not satisfied with a decision or decree of the pope, there is no higher authority that can reverse his decision or rescind his decree." (Pg. 271-273)
On Canon 748, sec. 2 ["Persons cannot ever be forced by anyone to embrace the Catholic faith against their conscience"], the commentator says, "The dignity of the human person is placed in balance with the duty to search for the truth about God... the principle of religious freedom and immunity from coercion is applied to the Catholic faith... The act of faith must be free to be salvific." (Pg. 547)
Another commentator states, "The revised Code, unlike the 1917 Code... does not prohibit females from serving Mass... Although women are excluded from being instituted into the ministry of permanent acolyte, canon 230... permits them to be deputed for a time as readers, commentators, cantors, leaders of liturgical prayers, ministers of baptism and Communion, all of which almost necessarily require their presence at some point within the sanctuary. Furthermore, canon 930, sec. 2 expressly allows a lay man or woman to assist at the celebration of the mass of a blind or infirm priest... and the exercise of liturgical ministries by women within the sanctuary is explicitly permitted by many local churches... Therefore, the prohibition of that norm has been abrogated by subsequent law and practice which, while not literally contrary to it, render its observance morally or physically impossible. Hence, there is no solid legal basis for excluding female altar servers." (Pg. 648)
Of Canon 1024 ["Only a baptized male validly receives sacred ordination"], the commentator says, "The present text of the canon certainly settles the question for the government of the Church. However, it should neither discourage those who are working for equal rights for women in the Church nor limit in any way their efforts to raise the consciousness of people on this fundamental and sensitive issue within the believing community." (Pg. 723-724)
Another commentator observes, "The proliferation of divorce in contemporary society is an unfortunate reality which the Church has dealt with in a positive and pastoral manner... The incidence of these programs does not indicate a change in the Church's teaching on the indissolubility of marriage or its stress on the obligations of spouses to maintain common life. They do, however, acknowledge the complex reality of marital breakdown and the need for comprehensive pastoral action for those who have experienced it. The high incidence of divorce among Catholics in recent years has also prompted a good deal of research in the causes of marital breakdown... This in turn has prompted a heightened appreciation for the value of more thorough preparation for marriage." (Pg. 822)
The commentaries are certainly not always consistent with each other, and they lean towards more “liberal/progressive” interpretations. But this is certainly a useful reference for anyone studying particular aspects of Canon Law in more detail, although one may certainly choose to utilize diverse other sources as well.
The Editor's Preface states, "[On January 25, 1959] Pope John XXIII [proposed] a revised Code of Canon Law to govern the post-conciliar Church. Twenty-four years were to pass before Pope John Paul II was able to promulgate the revision... The present work is a commentary on that revised Code of Canon Law. It was written and edited by members of the Canon Law Society of America... the lapse of time and the research undertaken did much to shape and enrich it, for in the intervening years canon law itself and its role in the life of the Church were the subject of much writing and debate." (Pg. xv)
One commentator notes, "In general, the Code tends to be theoretical and abstract rather than empirical. It is founded on the experience of faith and relies on revealed teaching, but it tends to express the norms that are needed for Church order in a formalistic manner." (Pg. 13)
A commentator says, "Vatican II addressed the questions of the Church and of those who pertain to it. In reference to the Church, it recognized a distinction between the Church of Christ and the Catholic Church, although Christ's Church SUBSISTS in the Catholic Church... In deliberately using the phrase 'subsists in' rather than 'is,' the Council ... opened the possibility for recognizing other Christians and their communities as somehow related to Christ's Church." (Pg. 120)
Another commentator suggests, "When Paul VI eliminated tonsure, the minor orders, and subdiaconate from the Latin Church... he likewise provided for a new recognition of lay ministry in the Church. He intentionally took this step to emphasize that ministry is not just ordained or sacred ministry. All participate in the mission of the Church... Formal recognition of lay ministry was made in terms of the key elements of the Church's mission: word (lector or 'reader') and sacrament (acolyte, focusing on the central sacrament---the Eucharist)." (Pg. 167)
A commentator observes, "The appropriateness of celibacy to the priesthood rests on theological and spiritual grounds. It symbolizes the essence of the ministry in a very effective way. As one entrusted with the ministry of Christ, the more complete is the priest's dedication the more credible is his work... The last section of Article 16 attempts to answer the question how the charism of celibacy that God gives to some (Mt 19:11) can be made obligatory for all priests." (Pg. 209)
Another one notes about clerical garb, "The particular law in the United States was established by the plenary councils of Baltimore... The cassock was to be used in church and rectory; outside, a simple black suit was required. With both the cassock and the suit the Roman collar was to be worn... Elaborate care of the hair and beard in the lay manner was condemned. In fact, clerics were to observe the custom of the Roman Church in being clean shaven... The seriousness of the obligation of wearing clerical garb may be gauged from the penalties that were imposed for its non-observance." (Pg. 220)
He adds, "After the Second Vatican Council, significant changes in clerical apparel received ecclesiastical approbation. The Council ... gave its consent for priests when outside of church and ecclesiastical institutions to dress in a black or dark-gray suit with Roman collar... Quite apart from any initiative or explicit action of episcopal conferences, clerics in many areas of the world have assumed lay attire either completely or under vastly expanded circumstances. Motivated by a genuine desire to enhance communication with the multitude, they have sought to eliminate any outward sign of 'professionalism'---particularly the Roman collar---that might act as a barrier or appear as a claim to special privilege... It does not seem at the present time in the United States that one is justified in giving up clerical garb altogether." (Pg. 220-221)
On Canon 333, sec. 3 ["There is neither appeal nor recourse against a decision or decree of the Roman Pontiff"], a commentator says, "This does not mean, of course, that the pope is above judgment. He is always subject to the judgment of God; he cannot go beyond the limits of his office, and he may not betray the constitution of the Church. But if one is not satisfied with a decision or decree of the pope, there is no higher authority that can reverse his decision or rescind his decree." (Pg. 271-273)
On Canon 748, sec. 2 ["Persons cannot ever be forced by anyone to embrace the Catholic faith against their conscience"], the commentator says, "The dignity of the human person is placed in balance with the duty to search for the truth about God... the principle of religious freedom and immunity from coercion is applied to the Catholic faith... The act of faith must be free to be salvific." (Pg. 547)
Another commentator states, "The revised Code, unlike the 1917 Code... does not prohibit females from serving Mass... Although women are excluded from being instituted into the ministry of permanent acolyte, canon 230... permits them to be deputed for a time as readers, commentators, cantors, leaders of liturgical prayers, ministers of baptism and Communion, all of which almost necessarily require their presence at some point within the sanctuary. Furthermore, canon 930, sec. 2 expressly allows a lay man or woman to assist at the celebration of the mass of a blind or infirm priest... and the exercise of liturgical ministries by women within the sanctuary is explicitly permitted by many local churches... Therefore, the prohibition of that norm has been abrogated by subsequent law and practice which, while not literally contrary to it, render its observance morally or physically impossible. Hence, there is no solid legal basis for excluding female altar servers." (Pg. 648)
Of Canon 1024 ["Only a baptized male validly receives sacred ordination"], the commentator says, "The present text of the canon certainly settles the question for the government of the Church. However, it should neither discourage those who are working for equal rights for women in the Church nor limit in any way their efforts to raise the consciousness of people on this fundamental and sensitive issue within the believing community." (Pg. 723-724)
Another commentator observes, "The proliferation of divorce in contemporary society is an unfortunate reality which the Church has dealt with in a positive and pastoral manner... The incidence of these programs does not indicate a change in the Church's teaching on the indissolubility of marriage or its stress on the obligations of spouses to maintain common life. They do, however, acknowledge the complex reality of marital breakdown and the need for comprehensive pastoral action for those who have experienced it. The high incidence of divorce among Catholics in recent years has also prompted a good deal of research in the causes of marital breakdown... This in turn has prompted a heightened appreciation for the value of more thorough preparation for marriage." (Pg. 822)
The commentaries are certainly not always consistent with each other, and they lean towards more “liberal/progressive” interpretations. But this is certainly a useful reference for anyone studying particular aspects of Canon Law in more detail, although one may certainly choose to utilize diverse other sources as well.
November 5, 2019
I bought a used copy to serve as a resource for Catholic teachings to help me explain as well as notate my Catholic beliefs when asked by non-Catholics. This edition has the Latin code on left side of the page and the English translation on the right side. C. 1983
February 27, 2021
An excellent resource. A must have in every Catholic academic's home library. Easy to read and follow.
October 8, 2013
I am reading this for the Canon Law course I am taking as part of my studies in pursuit of a Masters in Theological Studies. It's been amazing to discover how pastoral the Code of Canon is. It's stated purpose is to aid in the salvation of souls!
April 17, 2012
Took me about six months
November 20, 2019
it was really really good
This entire review has been hidden because of spoilers.
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August 10, 2010You would be surprised by the beauty for which the Code of Canon Law makes way.
Displaying 1 - 7 of 7 reviews