La secularidad de los laicos en los Institutos seculares (estudio del c. 711)
The article analyzes the canonical consequences of c. 711 regarding the lay faithful. In fact, according to this law the proper canonical condition of lay faithful utterly devoted to God in a secular institute doesn't change after his consecration in it, so that he continues being fully lay alt...
| Main Author: | |
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| Format: | Print Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
2011
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| In: |
Revista española de derecho canónico
Year: 2011, Volume: 68, Issue: 171, Pages: 839-855 |
| IxTheo Classification: | SB Catholic Church law |
| Further subjects: | B
Incompatibility
B Catholic church Codex iuris canonici 1983. can. 607 B Catholic church Codex iuris canonici 1983. can. 535, §2 B Layman B Catholic church Codex iuris canonici 1983. can. 17 B Codification B Consecration B Secular institute B Catholic church Codex iuris canonici 1983. can. 711 |
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| 520 | |a The article analyzes the canonical consequences of c. 711 regarding the lay faithful. In fact, according to this law the proper canonical condition of lay faithful utterly devoted to God in a secular institute doesn't change after his consecration in it, so that he continues being fully lay although he is consecrated and bound by the duties proper to his consecration. Nonetheless there have been many misunderstandings in this canon denying the above-mentioned principle. In order to show the inconsistency of these statements, the process of codification is here studied, just as the pontifical teaching on this matter. This aspect is corroborated with the comparative study of other legislative regulations on the lay faithful affecting those consecrated in secular institutes, not submitted to the restrictions the Code imposes on Religious in their relations to the world. Eventually the very core of the main difficulty against the teaching of c. 711 is considered, that is, the supposed incompatibility between secularity and consecration, which has been already rejected by the Church, who has even enriched and improved the notion of consecrated life by distinguishing two kinds of it, a secular and a religious one so as to include within it the secular institutes | ||
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