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The Legal Status of “Migrants” according to the European Union Legislation

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Dură N. V.

Ecumeny and Law

2021

tom 9

nr 2

105-123

Given that “migration” is a global phenomenon, the international community as a whole had to provide it with a legal basis and to find global solutions, as proven à l’évidence by both the international and the European legislation and the “Global Compact for Migration” approved by the European Council. As is well known, the European Union legislation consists of the texts of its official instruments, such as conventions, treaties, declarations, etc., in which we also find, in fact, the principles stated in the international instruments, which have, indeed, the force of jus cogens for all the states of the world, concerning the universal human rights, including, thus, the rights of the migrants. However, even in terms of their policy regarding migrants, the member states of the European Union have not only applied the principles stated in these international instruments, but they also have enacted a special legislation, and they have taken concrete measures for the implementation of its rules. In the present article I offer the reader the possibility to become acquainted not only with the text of the legislation of the European Union regarding migrants, but also with the policy and the actions taken by the European states for the implementation of the international legislation, and of the European one regarding the social rights of the migrants as workers.

About “Justitia” (Righteousness) and “Aequitas” (Equity). The contribution of Lactantius († 325) in the specifying of the content of the two constituent elements of the “Jus”

100%

Dură N. V.

Annales Canonici

2019

tom 15

nr 2

By a brief analysis of the text of Lactantius’s work, entitled „Justitia,” one can say that for Lactantius, „Justitia” (Justice) and „Aequitas” (Equity) were primarily two moral virtues, with theological-philosophical and juridical implications and consequences, hence the moral obligation that any legislator – wherever and whoever he may be – ought to take them into account in the application of Justice.

W krótkiej analizie tekstu pracy Laktancjusza zatytułowanego „Justitia” – terminy „Justitia” (sprawiedliwość) i „Aequitas” (słuszności) były przede wszystkim dwiema cnotami moralnymi, o teologiczno-filozoficznych i prawnych konsekwencjach i konsekwencjach, stąd też moralny obowiązek, aby każdy prawodawca – gdziekolwiek i kimkolwiek by nie był – wziął je pod uwagę przy stosowaniu wymiaru sprawiedliwości.

The Requirements for an Ecumenical Dialogue according to Pope John Paul II’s Encyclical Letter „Ut unum sint"

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Dură N. V.

Ecumeny and Law

2022

tom 10

nr 2

91-118

In the Christian theological language, the term “ecumenism” was put in circulation by the Ecumenical Movement initiated by the Christians after the First World War. But, in the language of the Catholic Church, the term “ecumenism,” used with the meaning of the “ecumenical movement,” was introduced by the renowned theologian Yves Congar in 1937. And, then, it was taken over by the Second Vatican Council for the text of the decree on ecumenism Unitatis redintegratio. The Roman Catholic Church joined the Ecumenical Movement in 1961, when its delegates were presents at the Session - held in New Delhi - of the Ecumenical Council. Among other things, from the text of the Encyclical Ut unum sint published by Pope John Paul II in the year 1995, we could notice that His Holiness asserted that an ecumenical dialogue - that remains in fact one of the main instruments for the reestablishment of the ecumenical unity - has to fulfill the requirements stipulated by the Second Vatican Council, adopted however to the ecumenical realities of the present times.