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The canon law of the Catholic Church is articulated in the legal code for the Latin Church [9] as well as a code for the Eastern Catholic Churches. [9] This canon law has principles of legal interpretation, [10] and coercive penalties. [11] It lacks civilly-binding force in most secular jurisdictions.
In Presbyterian and Reformed churches, canon law is known as "practice and procedure" or "church order", and includes the church's laws respecting its government, discipline, legal practice, and worship. Roman canon law had been criticized by the Presbyterians as early as 1572 in the Admonition to Parliament. The protest centered on the ...
The motu proprio Spiritus Domini was released on 11 January 2021; it changes the Code of Canon Law (canon 230 §1) to state that the instituted ministries of acolyte and lector are open to "lay persons", i.e. both men and women, instead of previously "lay men".
Philosophy and theology shape the concepts and self-understanding of canon law as the law of both a human organization and as a supernatural entity, since the Catholic Church believes that Jesus Christ instituted the church by direct divine command, while the fundamental theory of canon law is a meta-discipline of the "triple relationship ...
The sources between Eastern Orthodox canon law and civil law are different; the source for civil law is the secular powers (the ruler, the parliament, or the elected legislative body), while Eastern Orthodox canon law is made by the E. O. Church and the source for E. O. canon law is the will of God.
He states that eternal law, or God's providence, "rules the world… his reason evidently governs the entire community in the universe.” Aquinas believes that eternal law is all God’s doing. Natural law is the participation in the eternal law by rational creatures. Natural law allows us to decide between good and evil.
Whether the natural law can be called a source of canon law depends on the formal declaration of the supreme authority and through determinationes; for the natural law as such—its extent is very uncertain—cannot be called a homogeneous source of canon law except it has been declared such by the highest authority.
It has to do with an assignment that is vivified by an authentic contact with the comprehensive reality of the Church, which allows one to penetrate the true meaning of the letter of the law. Something then occurs, similar to what I said about the inner process of St Augustine in biblical hermeneutics: "the transcending of the letter has ...