The virtues of temperance and moderation are essential to the spirituality of canon law because they help superiors develop self-control and self-restraint, which keep their vindictive desires within limits, thereby avoiding extremes that undermine their own holiness and that of the subordinates.
Charity and humaneness are important to the spirituality of canon law because they ensure that the faithful are not unduly deprived of the means of salvation through the Church’s relationship with them.
The Catholic Church has long considered ordinations according to the Edwardine Ordinal as null. Hence, since 1554, there has existed the practice of re-ordaining Anglican clergy ordained according to this Ordinal.
The role of the defender of the bond is indispensable to the spirituality of canon law because ordination and marriage are sacraments, and sacraments are outward signs of inward grace by which grace is given to our souls.
The promoter of justice is bound by office to safeguard the public good.
Since the provisions of the law do not largely prevent procedural injustice due to the possibility of disregard for the rule of law, the spirituality of canon law remains indispensable to procedural justice,
The popes have acknowledged the harm that humans have inflicted on creation and called for the need to care for the earth.
Restorative justice offers closure to victims, addresses trauma that undermines belief in God and the Church, and reduces instances of moral impediments to receiving the sacraments or participating in liturgical activities, thereby safeguarding spiritual well-being.
Restorative justice aims to repair the harm between a victim, the offender, and the community and it is based on three pillars—harms and needs, obligations, and engagement.
“The demands of justice be satisfied lest the giving of what is due in justice be represented as the offering of a charitable gift” (Apostolicam Actuositatem, 8).
