Joseph Ratzinger, both as Prefect of the Congregation for the Doctrine of the Faith and, above all, as Pope, contributed greatly to the legislative development and the implementation of Canon Law. His invitation has been especially important, as Supreme Pontiff, to the seminarians to love Canon Law. In this article we study his contribution to the canonical doctrine with the subjects developed in the speeches before the Ro-man Rota, in which He offers certain criteria to advance in the knowledge and praxis of Canon Law and rejects the errors that can create deviations. Particularly notewor-thy is the insistence on showing the pastoral value of Canon Law and the need to hold its close link both to charity and to truth. On the other hand, the Pope also pays attention to marriage, both in preparation for it and in the defence of its essential properties
The paper presents unequivocal arguments in favour of the procedural nature of the canonical confrmation of holiness, as regards the process of beatifcation and canonization on the diocesan level. It was also underlined by Cardinal Prefect of the Congregation for the Causes of Saints on 18 February 2008 in his intervention, concerning the Instruction issued by the Congregation and approved by the Pope, on stricter obeying the existing law. It was clearly stressed by the Cardinal that the document is not legislative in nature but is an administrative act of the Congregation for the Causes of Saints. He also rejected the common and false opinion that Pope John Paul II allegedly replaced procedural methodology in canonical processes of the confrmation of holiness by a methodology of historical-critical research. The Italian term “inchiesta” is to be understood not as a solely scientifc inquiry but also procedural. The interpretation of the internal regulations of the Congregation and its doctrine are in favour of the canonical procedure, which is analogous to ordinary canonical processes both in the diocesan and in the Roman phase. Eventually, the paper refers to the nature of the fnal decision of the pope in cases of beatifcation or canonization, which proves that the canonical confrmation of holiness in the Church is complex and unique to this kind of cases.
In 2010, three Polish scholars published A Preliminary Report on the Wanli Kanjur Kept at Jagiellionian Library, Kraków.1 It was at this time the world began to know that the Jagiellonian Library has an incomplete collection of the Tibetan Kanjur printed in the Wanli period (1573–1620), as well as many other Tibetan texts, manuscripts and xylographs.2 The library also possesses a huge collection of Chinese Buddhist literature, including the Yongle Northern Canon. There is also a scripture that does not belong to the Chinese Buddhist Canon, or Daoist Canon, or Baojuan ����.3 In June 2017, the author discovered one volume of the Buddhist text entitled Saddharmapuṇdarīka Sūtra in the Tangut language. This is particularly precious as it is the only extant copy worldwide. These volumes of the Tibetan Kanjur and the Yongle Northern Canon were obtained by a German scholar and collector named Eugen Pander (1854–1894?) who got acquainted with the reincarnated Tibetan Buddhist Master Thu’u bkvan Khutugtu of Yonghe Temple in Beijing. The volumes were shipped to Berlin around 1889 where they were placed in the Museum of Ethnography in Berlin and later moved to the State Library in Berlin. In 1943, the Allied Forces began to bomb Berlin and the Germans made an effort to hide their treasures. They transported over 500 boxes of books from the State Library in Berlin to Książ castle, and then to the Cistercian monastery in Krzeszów. After WWII the region was on the Polish side of the border. All the treasures, including Beethoven’s manuscript of the “Ninth Symphony,” and the Mozart’s manuscript of “Magic Flute,” were transferred as a deposit to the Jagiellonian Library in Kraków.
This is an obituary of Harold Bloom and a brief review of his two books: The Western Canon and How to Read and Why, which were recently translated into Polish. It also outlines Bloom’s unique conception of literature and his praise of solitary reading.