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Il y a moins d'un demi-siècle, des auteurs ont développé le concept de communauté eucharistique pour définir la paroisse. L'apparition de cette institution et son évolution à travers les siècles confirment pourtant qu'elle a toujours été un lieu privilégié pour la célébration eucharistique dominicale. L'étude de la réflexion théologique récente concernant la paroisse démontre que la plupart des auteurs adhèrent à cette idée qu'elle a son centre dans la célébration eucharistique. Le magistère de l'Église utilise l'expression communauté eucharistique dans ses enseignements à son sujet. Le pape Jean-Paul II en même donné une définition. Le droit canonique ne l'utilise pas. Il montre de différentes façons, cependant, comment ce sacrement est fondamental en regard de la paroisse et de toute l'Église. Pour comprendre la réalite des réaménagements paroissiaux, la situation de l'Église du Québec est présentée. Après avoir été une Église forte et omniprésente dans la société, elle connait un déclin depuis plusieurs années. La diminution du nombre de prêtres et la moins grande implication des fidèles amènent les évêques à supprimer des paroisses ou à les intégrer dans de plus grandes entités. Les célébrations dominicales sans eucharistie existent depuis longtemps dans l'Église. Celles-ci sont présentées comme un moyen de conserver la vie et l'unité d'une paroisse et démontrent que celle-ci peut demeurer une communauté eucharistique même si elle ne peut célébrer ce sacrement tous les dimanches. L'ajout du c. 517, § 2 dans le Code de droit canonique de 1983 fait percevoir l'attachement de l'Église aux paroisses existantes alors qu'elle met en oeuvre des moyens exceptionnels pour les maintenir. Le manque de prêtres n'oblige donc pas à supprimer les paroisses. La communauté des fidèles doit être regardée en premier. Elle est plus importante que l'église paroissiale. Il faut évaluer quelle organisation paroissiale sera la meilleur pour former une communauté chrétienne, pour annoncer l'Évangile, pour favoriser l'appartenance à l'Église et permettre une présence de l'Église dans les milieux. La décision de conserver ou de supprimer une paroisse revient toujours à l'évêque qui doit être à l'écoute des fidèles pour qui cette institution est souvent leur premier lieu d'appartenance et d'engagement.

Since the Second Vatican Council (1962-1965), the legislation and other official documents of the Roman Catholic Church have often characterized the Church's mission in terms of the tria munera, the threefold functions of teaching, sanctifying, and governing. According to Church law and teaching, all the baptized have the right and obligation to participate in their own manner in this threefold mission. This study explores the proper role of the deacon's exercise of the tria munera as set forth in the canon law of the Latin and the Eastern Catholic Churches with a special focus on the particular laws of the Ukrainian Catholic Church. In response to the decrees of Vatican II, Pope Paul VI restored the permanent order of the diaconate to the Latin Church where it had been dormant for centuries; at the same time, the diaconate was reaffirmed and reawakened in the Eastern Catholic Churches where it had survived in law though only barely in practice. While much has been written about the identity and ministry of the deacon since Vatican II, this is the first study to examine thoroughly the juridical sources on the deacon's participation in the tria munera as it impacts his functions, rights, obligations, and relationship with the other members of the hierarchy and the laity. The first chapter surveys the origin, nature, and distinguishing characteristics of the order of the deacon. This is developed mainly from juridical and liturgical sources with a particular focus on the similarities and differences in the diaconate in the Christian East and West. The second chapter analyzes in-depth the restoration of the permanent diaconate in the legislation of the Latin Church, noting also some differences and tensions between the so-called "transitional" and the permanent order of the diaconate. The third chapter develops and analyzes the laws on the diaconate in the Ukrainian Catholic Church, especially the Ukrainian Church in Canada. The fourth chapter is a comparative analysis of the laws of the Latin Church and the common and particular law of the Ukrainian Catholic Church with regard to the order of deacons and the tria munera. The conclusions sum up the key similarities and differences in these two legal systems on this issue and offer some suggestions for future legislative reforms.

On 7 July 2007, Pope Benedict XVI promulgated new ecclesiastical legislation -- the Apostolic Letter motu proprio Summorum Pontificum -- which allows general use of the 1962 Missale Romanum , in addition to the pre-conciliar liturgical rites for the administration of the sacraments of baptism, marriage, penance, the anointing of the sick, and confirmation. Although comprised of only twelve articles, the motu proprio occasions careful consideration in light of the ius vigens and important developments since the Second Vatican Council. Legal discrepancies are inevitable since the liturgical books permitted by Summorum Pontificum contain many norms which have been abrogated by later legislation. As all subsequent legislation is dependent upon the authentic teachings of the Second Vatican Council, the problems posed by Summorum Pontificum are of great concern to the science of canon law and the unity and good order of the Church itself. This study seeks to contribute to a deeper understanding of the legislative provisions of Summorum Pontificum within the context of post-conciliar liturgical reform. Specifically, the principal objective of this dissertation is to offer a canonical analysis of the provisions of Summorum Pontificum and assess the various challenges posed by the document. To achieve this objective, the thesis begins by providing the appropriate context in which to situate the latest provisions for use of the 1962 Missale Romanum and other earlier liturgical books, both antecedent (chapter one) and subsequent (chapter two) to the Second Vatican Council Opposition to the post-conciliar liturgical reform is identified and categorized for the purpose of understanding the proximate motivation of the motu proprio, just as earlier provisions are analyzed so to appreciate the unique characteristics of Summorum Pontificum itself (chapter three). The final two chapters are dedicated to a consideration of the provisions of Summorum Pontificum (chapter four), along with a resolution of a variety of disputed matters, such as the observance of abrogated liturgical discipline, and the incorporation of various post-conciliar legislative developments into earlier liturgical forms (chapter five).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1968. / Includes bibliographical references (leaves 71-74).

Thesis (J.C.L.)--Catholic University of America, 1988. / Includes bibliographical references (leaves 85-89).