Vyskupų konferencijos 1983 m. Kanonų teisės kodekse (III) : normatyvinė galia
| Author | Affiliation | |
|---|---|---|
LT |
| Date | Issue | Start Page | End Page |
|---|---|---|---|
2009 | 29(57) | 51 | 68 |
Šiame straipsnyje toliau tęsiama tema apie vyskupų konferencijas. Ši institucija mūsų krašto žmogui, aišku, daugiausia dvasininkams ir vienuoliams, yra pasiekiama ir suprantama per įvairaus pobūdžio nutarimus, dekretus, laiškus, paraginimus ir t. t. Niekam nekyla klausimų dėl pastarųjų turinio, pobūdžio, kompetencijos. Kad visa tai, ką šiandien turime, yra ne vienerių metų diskusijos, dar nepasibaigusios, rezultatas, žinoma ne visiems. Straipsnio tikslas – pažvelgti į šių institucijų kilmę ir prigimtį, trumpai tariant, į normatyvinės galios prigimtį, apibrėžti jos kompleksiškumą ir raidą.
It is possible to state that Episcopal Conferences started a new period in their life together with Vatican Coun-cil II. Among many novelties, they gained normative power which they lacked before. The main source: decree Christus Dominusch. 38. It was new to all the Church, in all its structures, especially, its juridical system. It is worth noticing that nowadays this normative law given to the Episcopal Conferences exceeds the limits of the Church and becomes the norm of the international law. Going deeper into this argument, it becomes clear that the introduction of this important norm in Episcopal Conferences was not met only positively, either during the process of preparation of the decree Christus Dominusor after its formulation and during the preparation of the corresponding norms for the valid Code of Canon Law. The main and only reason was: Episcopal Conferences were acknowledged as institutions, helping the bishops to fulfill their pastoral mission. In other words, these are the questions, concerning the nature of the Conference itself, because gaining the normative power, they become not additional, but structural power. Before formation of the final text of Christus Dominusch. 38, 4 variants were offered, but the leading idea was how to diminish, to limit the importance of the decisions of Episcopal Conferences, making them only morally obligatory. Such decisions helped to protect a diocese bishop with his missio canonicain a diocese; everything intro-duced “as new” should serve as a means to the bishop’s pastoral office. A diocese bishop was understood as individual personality with his special power which should be preserved, otherwise it would restrict bishops’ freedom, and the Conferences would become “a new centralization”, “destruction of Church structure” or the distortion of hierarchic order. [...]