Szerző: Herger Cs. Eszter
Pécsi Tudományegyetem Állam- és Jogtudományi Kar 2023

Az eredeti nyelvű leírás hiányzik.

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Many legal scholars have examined the question of how to reconcile Gratian’s willingness to use both the Justinianic and the pre-Justinianic Roman law that he found in his sources with his apparent unwillingness or inability to use Justinian’s Roman law books at first hand.2 This paper focuses on another root of European legal culture, the Judaeo-Christian legal heritage. It addresses the question to what extent Gratian’s concept of marriage, based on a contemporary interpretation of the marriage of Mary and Joseph based on the decision of the Council of Ephesus (431), contributed to the clarification of the system of marriage impediments in 12th century canon law, and to what extent the magister used arguments based on biblical passages to do so. The canon law from the early Middle Ages allowed a husband to divorce his unfaithful wife, while the Western Church of Gratian’s age opposed the dissolution of the marriage bond and only recognised the possibility of separating the spouses from bed and table. Therefore, the significance of the subject lies primarily in the fact that in the case of some impediments to marriage the magister saw the possibility of dissolution of the unconsummated union (a so-called initiated marriage) and, in a few, not common cases of the consummated marriage too. The principle of indissolubility, although annulment and dissolution of marriage are different legal instruments, was not necessarily applied in this period either. However, Gratian’s particular concept of marriage and his legal explanations of the impediments to marriage contributed significantly to the fact that the only ground for divorce mentioned in the Gospels, adultery, could not lead to the dissolution of the bond. In the 16th century, Protestant divorce law was primarily a reaction to this understanding, and also the Catholic teaching on the impediments to marriage continued to evolve, formally still adhering to the principle of indissolubility.

A részletes adatlapot a képre vagy a címre kattintva érheti el.

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Elolvasom/letöltöm (pdf)

Szerző: Falus Orsolya Fruzsina
Pécsi Tudományegyetem Állam- és Jogtudományi Kar 2023

A cikk angol nyelvű.

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In the Middle Ages, the hospitaller Crusader knight orders were church communities established on the basis of a rule, similar to the monastic orders, whose members, in addition to the triple oath of poverty, chastity and obedience, also undertook to nurse the sick and needy. These confraternities were special “non-profit organizations” created within the Jewish-Christian cultural circle, which, among their various “public benefit” activities, primarily aimed to care for the sick and ensure the peace of God (Treuga Dei). The paper presents the rules of St. Benedict and St. Augustine as the bases of the “memorandums of association” of these organizations, as well as medieval Hungarian medicine and their place and role in it.

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Elolvasom/letöltöm (pdf)

Szerző: Herger Cs. Eszter 
Pécsi Tudományegyetem Állam- és Jogtudományi Kar 2023

Az eredeti nyelvű leírás hiányzik.

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Az angol nyelvű leírás hiányzik. 

A részletes adatlapot a képre vagy a címre kattintva érheti el.

Ingyenesen letölthető, open access kiadvány

Elolvasom/letöltöm (pdf)

Szerző: Hamza Gábor
Pécsi Tudományegyetem Állam- és Jogtudományi Kar 2023

Az eredeti nyelvű leírás hiányzik.

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The birth of comparative law in England is strongly linked with the Ancient Law, its Connection with the Early History of Society and its Relation to Modern Ideas, of Sir Henry Sumner Maine published in 1861. Maine is the first in England to be endowed ‘ad personam’ with the Chair of Comparative Law in Oxford in order to teach legal history and comparative (foreign) law. It is undoubtedly the Roman law that stood in the focus of interest of Sir Henry Sumner Maine serving as basis to carry out comparative legal studies. That approach is in particular manifested in Ancient Law as Maine attributes significance to the various institutions of Roman law. The author draws in particular a comparison between Maine and Bachofen as far as their approach relating to the basis of foreign law related research is concerned. The role that Roman law (ius Romanum), i.e. Civil law (ius civile), played in the development of English law during the centuries is also underlined in this paper, and in its last part, the author emphasizes the contemporary significance of Ancient Law and traditional legal systems for the foreign law related research on the basis of the works of Maine.

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Szerző: Michalik, Piotr
Pécsi Tudományegyetem Állam- és Jogtudományi Kar 2023

A cikk angol nyelvű.

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The incorporation, under the Treaty of Tilsit of 1807, of part of the Polish lands of the Prussian partition into the Grand Empire of Napoleon as the Duchy of Warsaw, opened the way to the implementation of the post-revolutionary provisions of marriage law of the Napoleonic Code in Poland. In 1810, this code was introduced in the lands of the Austrian partition annexed to the Duchy of Warsaw, with its centre in Cracow. The French secular model of marriage, although contradictory to the centuries-old Polish legal culture and the Catholic religion professed by the vast majority of the city’s inhabitants, was nevertheless accepted by the political and legal elites of the time. Not only did it survive the fall of Napoleon, but under the autonomy of the Free City of Cracow it was maintained in 1818 and functioned until 1852, i.e. until the Austrians restored their mixed marriage model regulated by the Abgb.

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Elolvasom/letöltöm (pdf)

Szerző: Grüll Tibor
Pécsi Tudományegyetem Állam- és Jogtudományi Kar 2023

Az eredeti nyelvű leírás hiányzik.

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In the first three centuries of the existence of Christianity, it was exposed to sporadic and then increasingly organized persecution by the authorities of the Roman Empire. All of the Christian apologists emphasized the illegality of these persecutions. Tertullian, the jurist, who worked under Septimius Severus, emphasized that the Roman Empire is a state of law, not a tyrannical rule, and this law did not allow the execution of innocents. Although the number of Christians continued to grow despite the persecutions – in Carthage, for example, at the end of the 3rd century, one in ten inhabitants of the city declared themselves to be Christians – it seems that they resigned themselves to the constant oppression. In the Apologeticum, Tertullian lists three possible forms of resistance: internal disruption, open armed rebellion, or mass emigration, but he considers them both unjust and impracticable. According to him, the persecutions were approved by God in order to purify his Church. At the same time, there is also an eschatological reason why they did not stand against the tyrannical oppression: some Christian theologians interpreted the statement in 2 Thessalonians 2:7 about the “one who now holds it back” (niv) or “he who now restrains it” (esv), viz. who prevents the appearance of the Antichrist as being the Roman Empire or the emperor itself. If the current emperor falls, the Empire itself will collapse, and the “ten kings” will come, who will be the direct forerunners of the Antichrist. This is why Christians honour the emperors and they do not oppose them by force even if they are sent to death by the imperial authorities.

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Elolvasom/letöltöm (pdf)

Szerző: Mondovics Napsugár
Pécsi Tudományegyetem Állam- és Jogtudományi Kar 2023

Az eredeti nyelvű leírás hiányzik.

*****

The prophetic exhortation quoted in the title calls for the learning of correct moral values, the conscious choice and pursuit of values that determine almost all manifestations of the individual and the community. The values set as a model and passed on to the younger generations have a normative impact on the inner life of the community, on the coexistence of rich and poor, donors and recipients, citizens and recipients. In my study I seek for an answer to the question of how the idea of social care is expressed in principles, customs and legal institutions throughout the legal order of the Old and New Testament. My aim is to collect the universal values that can form the basis of the social safety net adapted to the times.

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Elolvasom/letöltöm (pdf)