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1
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The Criteria Stipulated in Canon 874 § 1, 1º-2º of the Code of Canon Law and the Validity of Taking on the Munus of Sponsor

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Jakubiak T.
Roczniki Nauk Prawnych
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2020
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vol. 30
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issue 1
191-207
EN
Conditions stipulated by the supreme legislator in CIC c. 874 § 1, 1º-2º which must be met by a person in order to be permitted to take on the office of sponsor include: 1) being designated by the one to be baptized, by the parents or the person who takes their place, or in their absence by the pastor or minister, 2) having the aptitude to perform the tasks of sponsor; 3) having the intention of fulfilling this function; 4) having completed the sixteenth year of age, unless the diocesan bishop has established another age, or the pastor or minister has granted an exception for a just cause. Neither the doctrine nor the discipline of the Latin Church explicitly specify whether failure to comply with these requirements affects the validity of taking on the munus of sponsor, or whether they are only related to its liceity. In view of the absence of such explicit provisions, the author has endeavored to address this concern.
PL
Kryteria określone w kan. 874 § 1, 1º-2º Kodeksu Prawa Kanonicznego a ważność przyjęcia munus chrzestnego Wśród warunków jakie najwyższy ustawodawca przepisuje w kan. 874 § 1, 1º-2º KPK/83, jakie musi spełniać osoba przed dopuszczeniem do munus chrzestnego są między innymi: 1) wyznaczenie przez przyjmującego chrzest albo przez jego rodziców, albo przez tego, kto ich zastępuje, a gdy tych nie ma, przez proboszcza lub szafarza chrztu, 2) posiadanie wymaganych do tego kwalifikacji, 3) posiadanie intencji pełnienia zadania chrzestnego, 4) ukończenie szesnastu lat, chyba że biskup diecezjalny określił inny wiek albo proboszcz lub szafarz jest zdania, że słuszna przyczyna zaleca dopuszczenie wyjątku. Zarówno doktryna i dyscyplina Kościoła łacińskiego w sposób jednoznaczny nie określają, czy nieprzestrzeganie wymienionych wymagań wpływa na nieważność przyjęcia munus chrzestnego, czy też wyłącznie na niegodziwość. Biorąc pod uwagę ten brak, autor niniejszego artykułu postawił sobie za cel udzielenie odpowiedzi na tę wątpliwość.
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Ginter Dzierżon, Z najnowszego orzecznictwa Roty Rzymskiej/, Wydawnictwo Naukowe Uniwersytetu Kardynała Stefana Wyszyńskiego, Warszawa 2021, ss. 164

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Jakubiak T.
Ius Matrimoniale
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2022
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vol. 33
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issue 1
235-245
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Nadzwyczajna forma zawarcia małżeństwa według Kodeksu Prawa Kanonicznego z 1917 i 1983 r.

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Jakubiak T.
Ius Matrimoniale
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2014
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vol. 25
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issue 2
43-62
EN
Until the Council of Trent for validity of the Marriage no form of its celebration had been required. Although it was not recognized formally in any legal text, the extraordinary form was born with the 1602 Decree. The extraordinary form was comprehensively regulate in decree Ne temere. The legislator in each following code of the canon law published the norm similar to Ne temere decree p. 7-8 which was less restrictive than the previous one. In the analysis of current law of the Latin Church reference to the previous regulations concerning the subject will give a better grasp on the intentions of the legislator (compare CIC 1983, can. 17, 19). The article tries to answer whether there is a possibility to validly contract the marriage by non-catholics in the extraordinary form in circumstances described in canon 1116 although the proprietary law of the community which they belong to doesn’t envisage such possibility. The author in de lege ferenda conclusions sees the necessity to explain whether and when the parties contracting the marriage with two witnesses only are obliged to contact a person competent in assisting to marriage with the use of other available means of communication if they can’t do it in person or public post operator.
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Full Communion with the Catholic Church and the Validity of Taking on the Munus of Sponsor

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Jakubiak T.
Roczniki Nauk Prawnych
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2021
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vol. 31
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issue 1
163-179
EN
One of the conditions to be satisfied by a candidate to the office of sponsor in order to be admitted to perform this task is being fully in the communion of the Catholic Church. This requirement is stipulated in c. 874 §1 n. 3 CIC as follows: “To be permitted to take on the function of sponsor a person must be a Catholic who has been confirmed and has already received the most holy sacrament of the Eucharist and who leads a life of faith in keeping with the function to be taken on”. As the legislator has not provided either the entire norm stipulated in c. 874 §1 CIC or any of its individual elements with an invalidating or disqualifying clause, the question is what consequences are entailed for the validity of taking on the function of sponsor by failure to comply with the criteria laid down in c. 874 §1 n. 3 CIC. As this issue has not been directly discussed in the literature, in this article the author endeavours to address this concern.
PL
  Pełna komunia z Kościołem katolickim a ważność przyjęcia munus chrzestnego Jednym z warunków, jaki musi spełnić kandydat na chrzestnego, by móc zostać dopuszczonym do przyjęcia tego zadania, jest trwanie w pełnej komunii z Kościołem katolickim. Wymaganie to zapisane zostało w kanonie 874 §1 n. 3 CIC następującymi słowami: „do przyjęcia zadania chrzestnego może być dopuszczony ten, kto jest katolikiem, bierzmowanym i przyjął już sakrament Najświętszej Eucharystii oraz prowadzi życie zgodne z wiarą i odpowiadające funkcji, jaką ma pełnić”. Ponieważ ustawodawca nie opatrzył klauzulą unieważniającą czy też uniezdalniającą całej normy zapisanej w kan. 874 §1 CIC, lub też poszczególnych jej elementów, nasuwa się zatem pytanie o to, jakie są dla ważności przyjęcia funkcji chrzestnego konsekwencje nieprzestrzegania kryteriów zapisanych w kan. 874 §1 n. 3 CIC. Biorąc pod uwagę, że w literaturze zagadnienie to bezpośrednio nie zostało dotychczas podjęte, autor w artykule udziela odpowiedzi na tę wątpliwość.
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Synod o rodzinie zwiastunem zmian?

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Jakubiak T.
Ius Matrimoniale
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2015
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vol. 26
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issue 3
61-82
EN
Points 84-86 Relatio concern a vital question which is participation in the life of Church of the divorced who started a new non-valid relationship. Decisions of people responsible for points 84-86 were affected by different motives. That is why the author wants to focus on theses “problematic” points and see whether they can be interpreter as “relaxing discipline of the Church”.Interpretation of points 84-86 Relatio presented by the author is one of many possible and has a solely scientific and theoretical dimension. The author avoiding stating his own views compared points 84-86 Relatio with the current discipline and practice of Church.
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Procedury związane z wprowadzeniem stałego diakonatu w diecezjach polskich

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Jakubiak T.
Prawo Kanoniczne
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2010
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vol. 53
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issue 1-2
79-104
PL
Permanent Deaconship received without intention of future priesthood has been known since the beginning of the Church. Sixth century turned out to be a crucial moment in the history of Deaconship. That’s then when in the Western Church because of various reasons it started to loose its importance. Vaticanum II tried to change the way it was perceived. Together with promulgation of the norms contained in the Code of John Paul II part of the documents which had been promulgated earlier regulating this subject was canceled. After presenting most important documents issued by the Popes, Congregations and Conference of Polish Bishops together with explanations, the author focuses on the most important actions undertaken by Diocese Bishops from the moment permanent Deaconship was accepted in the Diocese till the moment the newly ordained deacon is send for the service.
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Naprawienie zaistniałego stanu rzeczy po zawarciu małżeństwa przez stronę łacińską ze stroną akatolicką obrządku wschodniego bez dyspensy od formy kanonicznej przy udziale świętego szafarza

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Jakubiak T.
Roczniki Nauk Prawnych
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2013
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vol. 23
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issue 4
119-142
EN
Marriage contracted between a Catholic party and a non-Catholic spouse of an Eastern rite in Orthodox Church with no dispensation from the canonical form enjoys the favour of law. It means that within forum internum and forum externum it should be treated as contracted validly unless the church tribunal says it is invalid. A Catholic who in such circumstances utters his or her consensus commits a sin and crime which should be punished with just penalty. Such marriage should be noted in the marriage register of the parish in which it was contracted and in the baptism register of the Catholic party. The Catholic spouse is bound to notify as soon as possible the same ordinary and pastor about the marriage celebrated. Due to the complexity of the matter it is recommended that the priest before drawing the marital contract consult the local ordinary. If there were any premises which could lead to challenging the preassumtion of marriage validity, the ordinary should resolve whether this marriage could be convalidated or brought forward before the promoter of justice to question the validity of so contracted marriage. If any of the parties entered in marriage according to the law of their respective community, the first marriage has the favour of law. In such a case there are premises to proclaim the nullity of the marriage contracted in the Orthodox Church.
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Procedury kanoniczne zmierzające do stwierdzenia stanu wolnego

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Jakubiak T.
Ius Matrimoniale
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2013
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vol. 24
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issue 18
25-72
EN
Statement of non-married status is an action accompanying many office procedures which is something more than regular pre-martial examination. To be accurate in judging someone is not married one has to ask many questions and request both secular and church documents. In majority of cases the thing takes place in diocesan curia or church courts yet there are some situations when it’s the local priest who has to do it. There are circumstances which influence the validity of marriage completed in form other than the one envisaged by the Canon Law Code. One should also consider the evolution of the marriage regulations in the Church. Mistakes made by the priests when stating non-married status of a person can conclude in non-valid or non-licitly reception of this sacrament in the future.
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Zabezpieczenie prawa nupturientów do intymności i ochrony dobrego imienia w trakcie bezpośredniego przygotowania do małżeństwa wg dekretu KEP z 8 października 2019 roku

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Jakubiak T.
Ius Matrimoniale
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2023
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vol. 34
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issue 2
47-77
EN
Under the provisions of the General Decree of 8 October 2019 promulgated by the Conference of the Bishops of Poland, couples intending to marry in the Roman Catho- lic Church on the territory of the Republic of Poland are required to attend a premarital canonical and pastoral interview. This is done to prevent the invalid or illicit administration of the Sacrament of Matrimony. This article discusses the provisions of the Decree as regards the protection of couples’ right to privacy and a good reputation. It also offers priests conducting the premarital interview a series of suggestions (including courses of action not formally regulated in the particular provisions currently in force) affording a more effective means of protection for the rights of engaged couples as defined in Canon 220 of the Code of Canon Law of 1983, in situations when these rights may be restricted subject to the common good, the couple’s right to contract marriage (ius connubii), and the duties incumbent on the priest who is to determine whether they may contract a valid marriage under (can. 1066-1067). This is supplemented with a set of procedures the priest may decide to follow if he considers the proper performance of his duties as required by Canon Law may be incompatible with the full observation of the couple’s rights, and anticipates that he will have serious problems with drawing up a lawful and accurate premarital assessment report. (tłum. Teresa Bałuk-Ulewicz)
PL
Dla zapobieżenia nieważnemu i niegodziwemu zawieraniu małżeństw, narzeczeni przed wyrażeniem zgody małżeńskiej w Kościele katolickim na terenie Polski egzaminowani są zgodnie z normami promulgowanymi przez Konferencję Episkopatu Polski w Dekrecie ogólnym o przeprowadzaniu rozmów kanoniczno-duszpasterskich z narzeczonymi przed zawarciem małżeństwa kanonicznego z dn. 8 października 2019 roku W niniejszym artykule autor przeanalizował przepisy ogłoszone w przedmiotowym dekrecie pod kątem realizacji prawa nupturientów do zachowania własnej intymności i dobrego imienia. Ponadto wskazał duchownym przeprowadzającym egzamin przedślubny możliwe działania (w tym nieuregulowane wprost w obowiązującym prawie partykularnym), które pozwalają skuteczniej zabezpieczyć prawa nupturientów zapisane w kan. 220 KPK/83 wtedy, gdy podlegają one ograniczeniu ze względu na dobro wspólne, ius connubii przyszłych małżonków oraz obowiązek spoczywający na duszpasterzu rozeznającym zdatność nupturientów do zawarcia małżeństwa (kan. 1066-1067 KPK/83). Autor zaproponował również możliwe sposoby postępowania osób przeprowadzających egzamin, kiedy realizacja wspomnianych praw i obowiązków w trakcie spisywania protokołu przedślubnego zdaje się być nie do pogodzenia.
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Intencja przyjęcia chrztu u dorosłego

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Jakubiak T.
Annales Canonici
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2013
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vol. 9
EN
As far as the reception of baptism is concerned, everyone who has attained the use of reason has the rights and responsibilities of an adult. Those who are not of sound mind, or incapable of personal responsibility, are considered to be infants. An adult cannot be validly baptized without wanting to be baptized. A person who attained the use of reason and subsequently lost it, must have made while rational the intention of being baptized in order to receive validly the sacrament. This manifestation of will constitutes a requirement ad validitatem of celebration of baptism.Most of all canonists maintained that a habitual intention is sufficient: that is, intention once given is withdrawn, and current or virtual intention is, therefore, unnecessary. Some of them added that it is also sufficient for the intention to be implicit, e.g. contained in the explicit intention of doing whatever God or Jesus wants.
PL
As far as the reception of baptism is concerned, everyone who has attained the use of reason has the rights and responsibilities of an adult. Those who are not of sound mind, or incapable of personal responsibility, are considered to be infants. An adult cannot be validly baptized without wanting to be baptized. A person who attained the use of reason and subsequently lost it, must have made while rational the intention of being baptized in order to receive validly the sacrament. This manifestation of will constitutes a requirement ad validitatem of celebration of baptism.Most of all canonists maintained that a habitual intention is sufficient: that is, intention once given is withdrawn, and current or virtual intention is, therefore, unnecessary. Some of them added that it is also sufficient for the intention to be implicit, e.g. contained in the explicit intention of doing whatever God or Jesus wants.
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Przeszkody małżeńskie tajne i publiczne według Codex Iuris Canonici z 1917

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Jakubiak T.
Ius Matrimoniale
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2021
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vol. 32
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issue 1
21-47
EN
The ability to distinguish between occult marital impediments (impedimenta occulta) and public marital impediments (impedimenta publica) proves to be necessary for the application of the norms of canon law in the Catholic Church. This distinction is referred to in the provisions of CIC/83 and CCEO concerning: dispensation from marital impediments (can. 1079 § 3 CIC/83; can. 796 § 2 CCEO), noting the fact of granting dispensation (can. 1082 CIC/83; can. 799 CCEO), and the convalidation of marriage (can. 1158-1159 CIC/83; can. 845-846 CCEO).Noting the lack of unanimity among today’s canonists as regards interpretation of the statutory definition of public and occult impediments provided for in can. 1074 CIC/83 and can. 791 CCEO, the author of this article has endeavored to analyze the development of the doctrine and discipline of the Catholic Church in this matter in the years 1917-1983, i.e. the period when the norms announced in the Pio-Benedictine Code were in force. This method seems appropriate in view of the fact that in all codes of the Catholic Church promulgated after 1917, the legislator defined public impediment and occult impediment in the same way (Publicum censetur impedimentum, quod probari in foro externo potest; secus est occultum). The conclusions of studies performed for the purpose of this paper also show the reasons for the ambiguous definition of the scope of said impediments in the doctrine and discipline of the Church in the years 1917-1983. (tłum. Małgorzata Wójcik)
PL
Umiejętność rozróżnienia przeszkód małżeńskich tajnych (impedimenta occulta) i przeszkód publicznych (impedimenta publica) okazuje się konieczna przy stosowaniu norm prawa kanonicznego Kościoła katolickiego. Do tego podziału odwołują się przepisy KPK 1983 i KKKW dotyczące: dyspensowania od przeszkód małżeńskich (kan. 1079 § 3 KPK/83, kan. 796 § 2 KKKW), zapisu faktu udzielenia dyspensy (kan. 1082 KPK/83, kan. 799 KKKW), a także uważnienia małżeństwa (kan. 1158-1159 KPK/83, kan. 845-846 KPK/83). Dostrzegając brak jednomyślności wśród współczesnych kanonistów co do tego, jak należy interpretować ustawową definicję przeszkody publicznej i tajnej, zapisaną w kan. 1074 KPK/83 i kan. 791 KKKW, autor niniejszego artykułu postanowił przeanalizować kształtowanie się doktryny i dyscypliny Kościoła katolickiego w tej materii w latach 1917- 1983, czyli w okresie obowiązywania norm ogłoszonych w kodeksie Pio-Benedyktyńskim. Metoda ta wydaje się odpowiednia ze względu na fakt, że we wszystkich kodeksach Kościoła katolickiego promulgowanych po 1917 roku ustawodawca w ten sam sposób definiował przeszkodę publiczną i przeszkodę tajną (Publicum censetur impedimentum, quod probari in foro externo potest; secus est occultum). Wnioski z badań przeprowadzonych na potrzeby niniejszego opracowania ukazują również przyczyny, które miały wpływ na brak jednoznaczności w określeniu zakresu przywołanych przeszkód w doktrynie i dyscyplinie Kościoła w latach 1917-1983.
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Diakon świadkiem urzędowym zawarcia małżeństwa w zwykłych warunkach według prawa obowiązującego od promulgacji Kodeksu z 1983 roku

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Jakubiak T.
Ius Matrimoniale
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2016
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vol. 27
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issue 1
45-73
EN
After the promulgation by the Pope John Paul II of the Code for the Latin Church, deacon received the possibility to assist at the marriage under normal conditions on the basis of a delegation from the local ordinary or a pastor. Deacons should fulfill this function outside the Mass, however not towards marriages of the faithful of the Latin Church with a faithful of the Eastern Church (Catholic and Non-Catholic).Delegating the deacon should be held according to the same principles as delegating the priest. The instructions announced after the 1983 Code, enacted by the Polish Bishop’s Conference and the translations of the ceremonies into Polish do not mention any limits for the deacons to be The Official Witness of Marriage. According to the Polish law, the deacon can assists in the solemnization of the concordats marriage.The aim of this article is to present the evolution of the universal laws and Polish particular laws, regulating the possibility of deacons assisting at marriages unto the promulgation of the Code of the Canon Law by the Pope John Paul II in 1983.
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Czy diakon może w Polsce zgodnie z przepisami Kościoła łacińskiego asystować jako świadek urzędowy przy zawarciu małżeństwa w zwykłych okolicznościach?

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Jakubiak T.
Ius Matrimoniale
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2016
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vol. 27
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issue 2
55-77
EN
According to the belief prevailing in Poland that the deacon cannot assist at the marriage, the author enquires whether the practice of blessing marriages only by the priests is consistent with the law of the Roman Catholic Church. In his discussion, the author goes back to the norms written in the Second Vatican Council constitution Lumen Gentium and the Apostolic Letter of Pope Paul VI Sacrum Diaconatus Ordinem – consisting the basis of legislation regulating the considered matter. Subsequently, applying the general norms of the code of Canon Law about the collisions of law, he is answering a question about the value of the documents released by the Apostolic See and Polish Bishop’s Conference since 1983. In conclusion, the author notes that if, contrary to the cited arguments, someone would still insist that the deacon, beyond the delegation needs a specific consent of the local ordinary, it should be noted that in this case it is a doubt about the lawand such law do not oblige.
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Obrzęd zawarcia małżeństwa w nadzwyczajnej formie

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Jakubiak T.
Ius Matrimoniale
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2014
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vol. 25
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issue 3
29-43
EN
In Poland the Faithful of the Catholic Church, lay and ordained alike, are so much accustomed to in-church marriages that they perceive as valid only those where at least one party belongs to the Catholic Church and the marriage is contracted before the local ordinary, pastor, or a priest or deacon delegated by either of them, who assist, and before two witnesses. In fact the legislator envisages a couple of exceptions from the rule cited above. One of them is the possibility to contract the marriage validly and licitly before witnesses only. Ordo celebrandi Matrimonium does not give any suggestions how this extraordinary form of marriage should look like. The article tries to clarify this ambiguity.
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Warunki wymagane do ważności i godziwości chrztu ze strony przyjmującego sakrament według aktualnie obowiązującego prawa w Kościele rzymskokatolickim

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Jakubiak T.
Studia Redemptorystowskie
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2013
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issue 11
382-399
EN
The author focused on problems which can arise while applying norms envisaged by the supreme lawmaker which have to be fulfilled by the baptized adult for a sacrament to be received validly and licitly. Baptism of desire is not enough; a baptism of water is necessary, because this is the gateway to the sacraments, and without it the rest of the sacraments cannot be validly received. To be a “living person” is to be capable of baptism. The one baptized validly cannot receive baptism for a second time. An adult cannot be validly baptized without wanting to be baptized. The manifestation of will constitutes a requirement ad validitatem of celebration of baptism. An adult may be licitly baptized only if the person has basic instruction in the teaching of the Church and the duties incumbent upon a Christian. For licitness an adult should as well try him/herself by means of a catechumenate. To be forgiven for personal sins an individual must repent. The requirements change slightly in the danger of death. In such circumstances an adult can be baptized when having some knowledge of the principal truths of faith, has manifested in any way the intention to receive baptism and promises to observe the commandments of the Christian religion (CIC, can. 864–865).
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Ginter Dzierżon, Kinga Szymańska, Wpływ zespołu stresu pourazowego na kanoniczną niezdolność do zawarcia małżeństwa, Wydawnictwo Naukowe UKSW, Warszawa 2020, ss. 208

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Jakubiak T.
Studia Prawnicze KUL
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2021
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issue 3
333-338
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Czy można sprzedawać rzeczy święte?

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Jakubiak T.
Kościół i Prawo
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2014
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issue 3 (16) nr 1
141-151
EN
Code of the Canon Law does not forbid selling sacred objects. The only exception is the sale of relics. In case of selling or passing the sacred object to another person one should take care to avoid the risk of profanation or misuse. The best solution in case when our influence on the new owner is limited is to turn to the competent Church authority who based on canon 1212 (Code of Canon Law of 1983) will issue a decree depriving the sold object of the dedication or consecration to be used for profane use. Also in this case commentators say it should be assured that the object will be relegated to profane but not sordid use. The change of the owner should be without risk of arising astonishment or unnecessary sensation.
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The Catholic Church and a Person’s Right to Privacy and Protection of His Good Reputation

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Jakubiak T.
Roczniki Nauk Prawnych
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2023
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vol. 33
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issue 1
75-102
PL
Ochrona prawa do własnej intymności i dobrego imienia w ustawodawstwie Kościoła rzymskokatolickiego została uregulowana w kan. 220 KPK (por. kan. 23 KKKW). Niestety, ani ustawodawca, ani doktryna nie określili jednolicie ich zakresu. Taki stan rzeczy powoduje, że realizacja praw przysługujących wiernym napotyka trudności. Biorąc pod uwagę te problemy, autor podjął się określenia zakresu przedmiotowego oraz podmiotowego prawa do ochrony dobrego imienia i własnej intymności. Drugorzędnym celem badań, poprzedzających powstanie niniejszej publikacji, było ustalenie, czy prawa te mają charakter absolutny, czy też mogą podlegać ograniczeniem, a jeśli są ograniczone, to na jakich zasadach.
EN
In the Roman Catholic Church, a person’s right to privacy and to the protection of a good reputation are regulated in can. 220 CIC (cf. c. 23 CCEO). Unfortunately, the scope of the rights protected under this canon has not been given a uniform definition either in the legislation or in the doctrine, which means that the Christian faithful often encounter problems in the enjoyment of their rights. In view of this, I embarked on an attempt to define the scope of the right to privacy and protection of one’s good reputation, both from the vantage point of substantive law as well as from the perspective of persons vindicating this right. The second aim of the research conducted for this publication was to determine whether the nature of these rights is absolute, or whether they may be subject to restriction, and if so, on what grounds.
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Marcin Kołodziej, Adaptacje i akomodacje w liturgii. Komentarz do kan. 838 Kodeksu prawa kanonicznego, Kraków: Wydawnictwo Scriptum 2023

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Jakubiak T.
Roczniki Nauk Prawnych
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2023
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vol. 33
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issue 1
103-110
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Pojęcie przeszkody małżeńskiej publicznej i tajnej w doktrynie po 1983 roku

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Jakubiak T.
Roczniki Nauk Prawnych
|
2023
|
vol. 33
|
issue 2
81-105
EN
The literal analysis of legal texts presented in this article supported by a review of the protocols issued by the Pontifical Commission for the Revision of the Code of Canon Law showing the legislator’s intention, and by an examination of the system of canon law, leads to the conclusion that all the norms in the 1983 Code of Canon Law referring to the division of marriage impediments into occult and public should be interpreted in light of the norm of c. 1074 of the 1983 Code. Therefore, whenever the law refers to public impediments, what is important is not whether the impediment in question has been divulged but whether it can be proved in the external forum in accordance with the provisions of canon law, which also determine the strength of the proofs produced.
PL
Zaprezentowana w artykule literalna analiza tekstów prawnych, wsparta analizą protokołów komisji kodyfikacyjnej (ukazującą zamysł prawodawcy) oraz systemu prawa kościelnego, skłania do sformułowania wniosku, że wszystkie normy Kodeksu prawa kanonicznego z 1983 roku zawierające odniesienie do podziału przeszkód małżeńskich na tajne i publiczne należy interpretować w zgodzie z normą zapisaną w kan. 1074 KPK 1983. Tym samym, gdy mowa w nich jest o przeszkodach publicznych, nie jest istotne ich rozgłoszenie (notitia/divulgatio), ale możliwość ich udowodnienia na forum zewnętrznym zgodnie z zasadami prawa kościelnego, które również określa siłę dowodów.
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