Sui juris

Sui Juris: Of legal age and capable of managing one's own affairs.

In Roman law, the status of any one who was not subject to the patria potestas.

In modern legal usage, of full age and capacity, and legally capable of managing one's own affairs, as distinguished from infants, lunatics, and woman under common-law disqualifications of coverture.

[Latin, sui - self, juris - law. Of his or her own right.] Possessing full social and Civil Rights; not under any legal disability, or the power of another, or guardianship. Having the capacity to manage one's own affairs; not under legal disability to act for one's self. as long as his Father and Mother lived. The ultimate property right always returned to the Elder of the family until his passing. With the advent of Kings or central government, some of that patriarchal authority passed to the government. Excise or income tax was a patrimonial right and the offerings that were to be dedicated to God were now hallowed to the patron of the nation. This was a process.

civil law and canon law

The phrase Sui juris is used in both civil law and canon law by the Catholic Church. The term church sui iuris is used in the Catholic Code of Canons of the Eastern Churches (CCEO) to denote the autonomous churches in Catholic communion:

A church sui iuris is "a community of the Christian faithful, which is joined together by a hierarchy according to the norm of law and which is expressly or tacitly recognized as sui iuris by the supreme authority of the Church" (CCEO.27). The term sui iuris is an innovation of the CCEO, and it denotes the relative autonomy of the oriental Catholic Churches. This canonical term, pregnant with many juridical nuances, indicates the God-given mission of the Oriental Catholic Churches to keep up their patrimonial autonomous nature. And the autonomy of these churches is relative in the sense that it is under the supreme authority of the Roman Pontiff. —Fr. Thomas Kuzhinapurath, Salvific Law, 1998

It has been published that the "particular status, such as that given by the definition of "subject sui juris, meaning the Holy See defines for itself its juridical organization and does not receive it from outside, and as such, can enter into relationships with other states." And if we understand His Church, as the ekklesia of Christ, was appointed to provide an entrance to the way of the Kingdom of God for "a community of the Christian faithful, which is joined together" by the love and charity that only comes with the practice of "Pure Religion". We also know that any "hierarchy" of a Church established by Christ cannot "exercise authority one over the other". Only if ministers acting in the pious performance of their duties to God and their fellow man in faith, hope, and charity, as opposed to the force, fear, and fealty of the world.

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“Civil Law, Roman Law, and Roman Civil Law are convertible phrases, meaning the same system of jurisprudence.” Black’s 3rd p 332.

Roman Law

In the following article this subject is briefly treated under the two heads of; I. Principles; II. History. Of these two divisions, I is subdivided into: A. Persons; B. Things; C. Actions. The subdivisions of II are: A. Development of the Roman Law (again divided into periods) and B. Subsequent Influence.

I. PRINCIPLES

The characteristic of the earlier Roman law was its extreme formalism. From its first secret administration as the law of the privileged classes it expanded until it became the basis of all civilized legal systems. The Roman law in its maturity recognized a definite natural-law theory as the ultimate test of the reasonableness of positive law, and repudiated the concept that justice is the creature of positive law. Cicero (De leg., I, v) tells us "Nos ad justitiam esse natos, neque opinione sed natura constitutum esse jus" (i. e. Justice is natural, not the effect of opinion ).

Justice was conformity with perfect laws, and jurisprudence was the appreciation of things human and divine - the science of the just and the unjust, but always the science of law with its just application to practical cases. Law was natural or positive (man-made); it was natural strictly speaking (instinctive), or it was natural under the Roman concept of the jus gentium (law of nations) - natural in itself or so universally recognized by all men that a presumption arose by reason of universality. The Romans attributed slavery to the jus gentium because it was universally practised, and therefore implied the consent of all men, yet the definition of slavery expressly states that it is contra naturam, "against nature". The precepts of the law were these: to live honestly; not to injure another; to give unto each one his due. Positive law was the jus civile, or municipal law, of a particular state.

Gaius says that all law pertains to persons, to things, or to actions.

A. Persons

Man and person were not equivalent terms. A slave was not a person, but a thing; a person was a human being endowed with civil status. In other than human beings personality might exist by a fiction. Status was natural or civil. Natural status existed by reason of natural incidents, such as posthumous or already born (jam nati), sane and insane, male and female, infancy and majority. Civil status had to do with liberty, citizenship, and family. If one had no civil status whatever, he had no personality and was a mere thing. Men were either free or slaves: if free they were either free born or freedmen. Slaves were born such or became slaves either by the law of nations or by civil law. By the law of nations they became slaves by reason of captivity; by civil law, by the status of their parents or in the occasional case where they permitted themselves to be sold in order to participate in the price, if they were over twenty years of age. An ungrateful freedman, again, might become a slave, as might one condemned to involuntary servitude in punishment for crime. Freeborn, in the later law, were such as were born of a mother who was free at conception, at birth, or at any time between conception and birth. Freedmen were former slaves who had been emancipated under one of several forms. They owed obsequium - i. e., respect and reverence - to their former masters. The Lex Ælia Sentia placed restrictions on emancipation by minors and in fraud of creditors. The Lex Fusia Caninia restricted the right of manumission proportionately to the number of slaves owned.

Men were either citizens or foreigners (peregrini), perhaps more accurately "denizens". Assuming that one had civil status, he might be either sui juris (his own master) or alieni juris (subject to another). The power to which he was subject was termed a potestas: slaves were under the dominical power, and children were under the patria potestas exercised by a male ascendant; the marital power was termed manus (i. e., "the hand", signifying force).

Slaves were at first insecure in their lives, but later the master's power of life and death was taken away. They were in commerce and might be sold, donated, bequeathed by legacy, alienated by testament, or manumitted. They had nothing of their own, and whatever was acquired through them accrued to the masters. Only very rarely could they bring their masters into legal relations with third persons.

The paternal power over children (descendants) was a close patriarchal relationship, dating from remote antiquity and at first extending to life and death. Between paterfamilias and filius familias (father and son), no obligation was legally enforceable (see Prejudicial action below). During his lifetime the paterfamilias was the owner of accessions made by the filius familias. The later law, however, recognized a quasi-partnership of blood and conceded an inchoate ownership in the paternal goods, which was given expression in the system of successions. A child under power might have the administration of separate goods called his peculium. The paterfamilias did not part with the ownership. The military and quasi-military peculium became a distinct, separate property. Even the slave at his master's sufferance might enjoy a peculium. The paternal power was stripped of the power of life and death, the right of punishment was moderated, and the sale of children was restricted to cases of extreme necessity. In the earlier law, it had been permitted to the father to give over his child (as he might give over a slave) to some person injured through the act of the child, and thus escape liability. With the growth of humane sentiment, the noxal action in the case of children was abolished. Between parents and children, only affirmative or negative actions on the question of filiation or the existence of the paternal power were permitted. The paternal power was held only by males, and extended indefinitely downward during the lifetime of the patriarch: i. e., father and son were under the patria potestas of the grandfather. The potestas was in no wise influenced by infancy or majority. In the case given, upon the death of the grandfather the paternal power would fall upon the father. The patria potestas was acquired over children born in lawful wedlock, by legitimation, and by adoption.

Marriage (nuptiœ or connubium) was the association or community of life between man and woman, for the procreation and rearing of offspring, validly entered into between Roman citizens. It was wont to be preceded by sponsalia (betrothal), defined as an agreement of future marriage. Sponsalia might be verbally entered into, and required no solemnities. The mutual consent of the spouses was requisite, and the object of marriage was kept in mind so that marriage with an impotent person (castratus) was invalid: the parties must have attained puberty, and there could be but one husband and one wife. It is true that more or less continuous extra-matrimonial relations between the same man and woman in the absence of any other marriage were considered as a kind of marriage, under the jus gentium, by the jurists of the second and third centuries. The connubium, or Roman marriage, was for Roman citizens: matrimonium existed among other free persons, and contubernium was the marital relation of slaves. The latter was a status of fact, not a juridical status. Marriage might be incestuous, indecorous, or noxal: incestuous, e. g., between blood relations or persons between whom affinity existed; indecorous, e. g., between a freeman and a lewd woman or actress; noxal, e. g., between Christian and Jew, tutor or curator and ward, etc.

Cognation or blood relationship is indicated by degrees and lines; the degree measures the distance between cognates, and the line shows the series, either direct (ascending or descending) or collateral; the collateral line is either equal or unequal in the descent from the common ancestor. In the direct line, in both civil and canon law, there are as many degrees as there are generations. In the collateral line there is a difference: by civil law, brother and sister are in the second degree, although each is only one degree removed from the common ancestor, the father; by canon law, they are in the first degree. The civil law counts each degree up to the common ancestor and then down to the other collateral. The canon law measures the cognation of collaterals by the distance in degrees of the collateral farthest removed from the common ancestor. Uncle and niece are three degrees distant by civil law; by canon law they are only two degrees removed. Affinity is the artificial relationship which exists between one spouse and the cognates of the other. Affinity has no degrees. By Roman law, marriage in the direct line was prohibited; in the collateral line it was prohibited in the second degree.

Marriage was usually accompanied by the dowry, created on behalf of the wife, and by donations propter nuptias, on behalf of the husband. The dowry (dos) was what the wife brought or what some other person on her behalf supplied towards the expenses of the married state. Property of the wife in excess of the dowry was called her paraphernalia. The dowry was profective, if it came from the father; adventitious, if from the wife or from any other source. The husband enjoyed its administration and control, and all of its fruits accrued to him. Upon the dissolution of the marriage the profective dowry might be reclaimed by the wife's father, and the adventitious by the wife or her heirs. Special actions existed for the enforcement of dotal agreements.

The offspring of incest or adultery could not be legitimated. Adoption, which imitates nature, was a means of acquiring the paternal power. Only such persons as in nature might have been parents could adopt, and hence a difference of eighteen years was necessary in the ages of the parties. Adoption was of a minor, and could not be for a time only. Similar to adoption was adrogation, whereby one sui juris subjected himself to the patria potestas of another.

The paternal power was dissolved by the death of the ancestor, in which case each descendant in the first degree became sui juris; those in remoter degrees fell under the paternal power of the next ascendant: Upon the death of the grandfather, his children became sui juris, and the grandchildren came under the power of their respective fathers. Loss of status (capitis diminutio, media or maxima), involving loss of liberty or citizenship, destroyed the paternal power. Emancipation and adoption had a similar effect.

One might be sui juris and yet subject to tutorship or curatorship. Pupillary tutorship was a personal public office consisting in the education and in the administration of the goods of a person sui juris, but who had not yet attained puberty. Tutorship was testamentary, statutory, or dative: testamentary when validly exercised in the will of the paterfamilias with respect to a child about to become sui juris, but under puberty. A testamentary tutor could not be appointed by the mother nor by a maternal ascendant. The agnates, who were an important class of kinsmen, in the early Roman law were cognates connected through males either by blood relationship or by the artificial tie of agnation. Statutory tutorship was that which the law immediately conferred, as the tutorship of agnates, of patrons, etc. The first statutory tutors were the agnates and gentiles called to tutorship by the Twelve Tables. Justinian abolished the distinction in this respect between agnates and cognates, and called them promiscuously to the statutory tutorship.

Similar to tutorship, although distinct in its incidents, was curatorship. In tutorship the office terminated with the puberty of the ward. The interposition of the tutor's auctoritas in every juridical act was required to be concurrent, both in time and place. He had no power of ratification, nor could he supply the auctoritas by letter or through an agent. Curators were given to persons sui juris after puberty and before they had reached the necessary maturity for the conduct of their own affairs. Curators were appointed also for the deaf and dumb, for the insane and for prodigals. The curator of a minor was given rather to the goods than to the person of his ward; the curator's consent was necessary to any valid disposition of the latter's goods. Tutors and curators were required to give security for the faithful performance of their duties and were liable on the quasi-contractual relationship existing between them and their wards. In certain cases the law excused persons from these duties, and provision was made for the removal of persons who had become "suspect".

In the law of persons, status depended upon liberty, citizenship, and family; and the corresponding losses of status were known respectively as capitis diminutio maxima, media, and minima. The minima, by a fiction at least, was involved even when one became sui juris, although this is disputed.

B. Things

Things were divini vel humani juris (i. e., governed by divine or by human law). Things sacrœ were publicly consecrated to the gods; places of burial were things religiosœ; things sanctœ were so called because protected by a penal sanction - thus the city walls, gates, ditch, etc. were sanctœ. None of these could be part of an individual's patrimony, because they were considered as not in commerce.

Things humani juris were the things with which the private law concerned itself. Things are common when the ownership is in no one, and the enjoyment open to all. In an analogous way, things are public when the ownership is in the people, and the use in individuals. The air, flowing water, the sea, etc. were things common to all, and therefore the property of none. The seashore, rivers, gates, etc., were public. Private things were such as were capable of private ownership and could form part of the patrimony of individuals. Again, things were collective or singular. The once important distinction between res mancipi and nec mancipi was suppressed by Justinian. Res mancipi were those things which the Romans most highly prized: Italian soil, rural servitudes, slaves, etc. These required formal mancipation.

Things were either corporeal or incorporeal: corporeal were those quœ tangi possunt (which can be touched - tangible). Detention or naked possession of a thing was the mere physical faculty of disposing of it. Possession was the detention of a corporeal thing coupled with the animus dominii, or intent of ownership. It might be in good faith or in bad: if there was a just title, the possession was just: if not, unjust. A true possession was possible of a corporeal thing only; quasi-possession was the term employed in reference to an incorporeal thing, as a right. The jus possessionis was the entirety of rights which accrued to the possession as such. The advantages of possession as independent of ownership were as follows: the possessor had not the burden of producing and proving title; sometimes he enjoyed the fruits of the thing; he retained the thing until the claimant made proof; he stood in a better position in law than the claimant, and received the decision where the claim was not fully established; the possessor might retain the thing by virtue of the jus retertionis, until reimbursed for charges and outlays; the possessor in good faith was not liable for culpa (fault). One might not recover possession by violence or self-help.

A right in re was a real right, valid against all the world; a right ad rem was an obligation or personal right against a particular person or persons. Rights in re were ownership, inheritance, servitudes, pledge, etc. Ownership was quiritarian or bonitarian: quiritarian, when acquired by the jus civile only available to Roman citizens; bonitarian, when acquired by any natural, as distinguished from civil, means. This distinction was removed by Justinian. There could be co-ownership or sole ownership.

The modes of acquiring ownership were of two genera, arising from natural law and from civil law. One acquired, by natural law, in occupation, accession, perception of fruits, and by tradition (delivery). Occupation occurred in acquisition by hunting, fishing, capture in war, etc. The right of post-liminium was the recovery of rights lost through capture in war, and in proper cases applied to immoveables, moveables, and to the status of persons. Finding was also a means of occupation, since a thing completely lost or abandoned was res nullius, and therefore belonged to the first taker.

Accession was natural, industrial, or mixed. The birth of a child to a slave woman was an instance of natural accession; so also, was the formation of an island in a stream. This accrued to the riparian owners proportionately to their frontage along the side of the river towards which the island was formed. Alluvion was the slow increment added to one's riparian property by the current. Industrial accession required human intervention and occurred by adjunctio, specificatio, or commixtio, or by a species of the latter, confusio. Mixed accession took place by reason of the maxim: Whatever is planted on the soil, or connected with it, belongs to the soil.

In perception of fruits the severance or taking of revenue might be by the owner or by another, as by the usufructuary, the lessee (in locatio-conductio), by the creditor (in antichresis), and by the possessor in good faith.

Tradition was the transfer of possession and was a corporeal act, where the nature of the object permitted. Corporeal things were moveables or immoveables. In modern civil law, incorporeal things are moveables or immoveables, depending upon the nature of the property to which the rights or obligations attach. In Roman law obligations, rights, and actions were not embraced in the terms moveables and immoveables.

The vindicatory action (rei vindicatio) went to the direct question of ownership, and ownership was required to be conclusively proved. Complete proof of ownership was often extremely difficult, or impossible, and the Prætor Publicius devised the actio publiciana available to an acquirer by just title and in good faith, but who could not establish the ownership of his author. It was available to such an acquirer against a claimant who possessed infirmiore jure.

Ownership (dominium) is an absolute right in re. A servitude (sometimes called a dismemberment of ownership) was a constituted right in the property of another, whereby the owner was bound to suffer something, or abstain from doing something, with respect to his property, for the utility of some other person or thing. A servitude was not a service of a person, but of a thing, and to adjoining land or to a person. Servitudes due to land were real (predial), while servitudes due to a person as such were personal. There were servitudes which might be considered as either real or personal, and others, again, which could only be personal, such as usufruct, use, habitation, and the labour of slaves. A real servitude existed when land was servient to land. Such a servitude was either urban or rural, depending not so much on whether the servitude was exercised in the city or country as upon its relation to buildings. Servitudes consisted in something essentially passive, in patiendo vel in non faciendo; never in faciendo. Servitudes which consisted in patiendo were affirmative and those in non faciendo were negative. Servitudes could arise by agreement, last will, or prescription.

There were numerous urban predial servitudes: as onus ferendi, by which one's construction was bound to sustain the columns of another or the weight of his wall; tigni immittendi, the right to seat one's timbers in his neighbour's wall; projiciendi, the right to overhang one's timbers over the land of another, although in no way resting on the other's soil; protegendi, a similar right of projecting one's roof over another's soil. The servitudes stillicidii and fluminis recipiendi, were similar: stillicidium was the right to drip; and fluminis recipiendi, the right to discharge rainwater collected in canals or gutters. The servitude altius non tollendi was a restriction on the height of a neighbour's construction while altius tollendi was an affirmative right to carry one's construction higher than otherwise permitted. Servitudes of light and prospect were of similar nature.

Rural predial servitudes were iter, actus, via, aquœductus, and the like. The servitude of iter (way) was an eight-foot roadway in the stretches, with accommodation at the turns. It included the right of driving vehicles and cattle, and the lesser right of foot-passage. Actus was a right of trail of four feet in which cattle or suitable narrow vehicles might be driven. Iter was a mere right of path. In these servitudes the lesser was included in the greater. The nature of the right of aquœductus is obvious, as well as the various servitudes of drawing water, of driving cattle to water, of pasturage, of burning lime, of digging sand or gravel, and the like. Servitudes of this character could be extinguished by the consolidation of ownership of both servient and dominant estate in the same owner, and by remission or release; by nonuser for the prescriptive period, and by the destruction of the dominant or servient estate.

Usufruct was the greatest of personal servitudes; yet, as its measure was not the strict personal needs of its subject, it exceeded a personal servitude. During the period of enjoyment it was almost ownership, and was described as a personal servitude consisting in the use and enjoyment of the corporeal things of another without change in their substance. Ususfructus was the right utendi, fruendi, salva substantia. In a strict sense it applied only to corporeal things which were neither consumed nor diminished by such use. After Tiberius a quasi-usufruct (as of money) was recognized. 1Ioney, although not consumable naturaliter, was consumable civiliter. Usufruct could arise by operation of law, by judicial decision (as in partition), by convention, by last will, and even by prescription. The natural or civil death of the usufructuary extinguished the right, as did non-user and the complete loss of the thing.

Use and habitation were lesser rights of the same general nature. Usus was the right to use the things of another, but only to the extent of the usee's necessities, and always salva substantia. Habitation was the right of dwelling in another's building in those apartments which were intended for habitation, salva substantia (i. e., without substantial modification). The personal servitude operœ servorum embraced every utility from the labour of another's slave or slaves. The actions from servitudes were confessoria or negatoria, in assertion of the servitude or in denial of it.

Ownership might further be acquired by usucaption (usucapio) and prescription for a long period. Prescription (a slight modification of the older usucaption) is the dispensing with evidence of title, and is acquisitive when it is the means of acquiring Ownership and extinctive (divestitive) when it bars a right of action. Acquisitive prescription required

(1) a thing subject to prescription,

(2) good faith,

(3) continuous possession, and

(4) the lapse of the prescribed time.

Again, ownership could be acquired by donation, the gratuitous transfer of a thing to another person. Donations were mortis causa or inter vivos, and the former was in reality a conditional testamentary disposition and very similar to a legacy, while the latter did not require the death of the donor for its perfection. A species of donation inter vivos was the donatio propter nuptias from the husband.

The juridical consequence of ownership is the power of alienation, and yet the law limited certain owners in this respect. The husband owned the dowry, but was subject to restrictions; the pupil under tutorship was owner, but without power to alienate, except probably in the single case of a sister's dowry. Even where one was owner without these specific limitations, if he had conceded rights in re to another, he could not alienate prejudicially to such other: thus, the pledge debtor could not prejudice the rights in re of the pledge creditor.

Acquisition could be made, not only personally, but through children and slaves; and, in the later law, through a mandatory or procurator. Acquisition could be made of possession, of ownership, and of the right of pledge.

https://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/Roman_Law

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