The author of the paper refers to the institution of marriage. He states in his conclusions, that concept of institution in terms of secular law cannot be implemented into Christian marriage. The term of institution in the Church is not only limited to legal aspect, but it also includes the charismatic gifts. Therefore, in the institution of marriage which exists by the God’s will and thanks to that it has the exceptional elements and attributes, we cannot get in, but we create it.
The purpose of this publication is to present the dogmatic teaching of matrimony basing on the selected statements of the Magisterium of the Church, like: the Waldensian Confession of Faith of 1208 framed by the Pope Innocent III, the Doctrine on the Sacrament of Matrimony formulated by the Council of Trent in 1563, the Encyclical Arcanum divinae spientiae of Leo XIII (1880) and the Apostolic Exhortation of John Paul II Familiaris consortio (1981). Everything that relates to the sacramentality and indissolubility of marriage has been chosen from the foregoing documents. The statements of the Church’s Magisterium indicate that the principles of the sacramentality and indissolubility of marriage are to be found in the Letter to Ephesians 5:21-33. The dogmatic teaching of matrimony can be built basing on this fragment of the Letter to Ephesians, where the Christological title of the Bridegroom has a crucial meaning. This title merges the sacrament of marriage with the Christ’s work of Redemption, which revives the work of Creation.
W badaniu pilotażowym zrealizowanym w 2016 r. uczestniczyło dwunastu respondentów. Przeprowadzono wywiady pogłębione z osobami z niepełnosprawnością ruchową. Żaden z respondentów nie był nigdy wcześniej w związku małżeńskim. Dla większości z nich małżeństwo jest wartością ważną w życiu, niektórzy skłonni byliby być w związkach nieformalnych. Mając świadomość własnych ograniczeń, część z nich wskazała, że wolałaby być w związku z osobą sprawną, jednak bardzo często w wypowiedziach pobrzmiewała znacząca rola miłości w podejmowaniu decyzji o ślubie lub byciu w związku nieformalnym. Mimo że respondenci to osoby aktywne (pracujące, studiujące) i wyrażają chęć bycia w związkach, to w ich wypowiedziach pobrzmiewa poczucie samotności.
We read on the canon 1055: a valid marriage contract cannot exist between baptised persons without its being by th at very fact a sacrament”. In the year 1563 Trident Synod announced the dogma about sacramentality o f marriage. Author of this publication analyses the documents o f Holy See details relative to question of the marriage not baptised persons and Christian person with not baptised person. The pope dissolves such valid contract on the Peters privilege - in favorem fidei. He can dissolves valid bu t only not sacramental contracts. Therefore - that marriage is not sacramental. He shows also regulations of canon law relate to make contract between catholic people and not baptised, and problems catholics - moslems marriages.
This article tells about preparation to marriage acording to Directorio de la pastoral familiar de la Iglesia en Espana. The article provides further, proximal and direct preparation to marriage. In the first part it is said about further preparation to marriage. In the second part it is pointed proximal preparation to marriage. The third part treats of direct preparation to the celebration of sacrament of marriage.
L’autore présenta e commenta I’allocuzione del papa Benedetto XVI indirizzata ai prelatiuditori e agli officiali della Rota Romana il 27 gennaio 2007 durante l’incontro dell’occasione dell’inaugurazione dell’anno giudiziario. Quel discorso è stato consacrato alla dimensione giuridica del matrimonio nel contesto della crisi di senso del matrimono presente anche da non pochi fedeli nella Chiesa.II Sommo Pontefice fa ricordare ehe la verita antropologica e salvifica del matrimonio, anche nella sua dimensione giuridica, è stata presentata già nella Sara Scrittura. La giuridicità essenziale del matrimonio risiede in leganie stabilito dal Creatore tra gli sposi, che per loro rappresena un’esigenza di giustizia e di amore a cui, per il loro bene e per quello di tutti, essi on si possono sottrarre senza contraddire ció che Dio stesso ha fatto in loro.
Presented decree of the Tribunal of the Rota of the Apostolic Nunciature in Spain was based on the can 1682 § 2 CCL and article 265 § 5 of Dignitas Connubii. The justices in this decree refer to the case about the nullity of the marriage due to ordinary examination in a new grade of trial (article 265 § 1 Dignitas Connubii). Presented document shows the very thorough treatment of the case on the just starting appeal. In comprehensive way, according to norm of laws the reasons that were expressed briefly and indicated that further instruction were required (art. 265 § 5 Dignitas Connubii). In addition it contains part in iure, in which the judge refers to the title from which the case was carried on in the I instance, i.e. those who are not able to assume the essential obligations of marriage for causes of a psychic nature (alcoholism).
Il 29 gennaio 2009 Benedetto XVI, in occasione dell’inaugurazione dell’anno giudiziario ha ricevuto in udienza il Collegio dei Prelati Uditori del Tribunale Apostolico della Rota Romana insieme con gli altri officiali e i collaboratori dello stesso Tribunale. Nel suo discorso il Papa, riferendosi ai discorsi del Giovanni Paolo II prununciati alla Rota Romana nel 1987 e 1988, ha richiamato l’attenzione del diritto sull’esigenza di trattare le cause di nullità del matrimonio con doverosa profondità richiesta dal ministero di verità e di carità. Per il Pontefice, infatti, i problemi di natura psicologica non possono essere pretestuosamente invocati per sciogliere con facilità i matrimoni. Riaffermando l’innata capacià umana al matrimonio, ha ricordato alcuni principi fondamentali che devono illuminare gli operatori del diritto. In particolare Benedetto XVI ha riconsiderato il tema dell’incapacità a contrarre matrimonio, di cui in can. 1095 CJC alla luce del rapporto tra la persona umana e il matrimonio.
L’essenza degli impedimenti matrimoniali resta invariabile in ambedue i codici (CIC e CCEO), ma il contenuto e l’ambito su alcuni punti è diverso rispetto l’uno dall’altro. Queste differenze riguardono l’impedimento di ratto, l’impedimento di affinità e l’impedimento di pubblica onestà, in seguito l’impedimento di parentela spirituale esiste solo nel CCEO. E ciò nonostante causano la nullità del matrimonio, anche quando legano una parte sola.L’argomento di questo articolo è l’analisi degli impedimenti matrimoniali nel contesto interrituale, cioè nel matrimonio celebrato fra una parte latina ed un fedele cattolico orientale. E’ una prova della risposta alla domanda per l’applicazione del diritto, con il risultato che nel matrimonio interrituale ha l’impedimento legante soltanto una parte e per il potere che può dispensare dagli impedimenti.L’articolo contiene un riferimento del motu proprio Omnium in mentem di Benedetto XVI con il quale vengono mutate alcune norme del CIC, anche la norma che riguarda l’impedimento di disparità di culto.
Das Hauptdokument des 2. Vatikanischen Konzil zur Eheproblematik ist Gaudium et spes. In dem Beitrag sind vier Gründe für die Notwendigkeit der Formulierung der Interpretationsregeln des 2. Vaticanums gegeben. Nach ersten zwei Punkte, wo Charakter der Konzilsaussagen und ihre verpflichtende Kraft bezeichnet sind, in drittem Punkt sind sieben Hauptprinzipien der Interpretation der Konzilsaussagen formuliert. Unter anderen sind es folgende: 1) auch in Konzilsaussagen, die keine Fachtermine benützen, die wichtige doktrinelle und normative Inhalte sind; 2) nicht zu enge und nicht zu breite Interpretation unternehmen: 3) in Auslegung der Konzilstexte besonders berücksichtigen: der näheren und weiteren Kontext, kanonistische Tradition, das heißt - andere kirchliche Lehramt Aussagen (can 6 § 2 CIC), Aufgabe der Kirche und des Kirchenrechts, den “Geist des Konzils", die Absicht des Konzils die Ehelehre zu erneuern (nicht zu wiederholen und nicht zu ändern), daß die Konzilsaussagen ihre weitere Entwicklung haben.
The speech (fourth so far) given on 21 of January 2017 by Pope Francis to the Tribunal of the Roman Rota constitutes an important element of papal Magisterium in the important area of the life and activity of the Church, namely marriage and family. This time, the Holy Father focused on those preparing for marriage and young spouses. Considering the task of awaking and reviving faith both in the former and the latter, he expressed a view that the relationship between marriage and faith, two closely related realities, not only involves the juridical, but also theological dimension. Therefore, a concluded marriage should be both important, but also fruitful. In the Pope’s opinion, Christian communities, above all parish ones, play an especially important role in awakening and reviving faith in bridegrooms-to-be and young spouses.
L’auteur aborde une question de droit concernant la forme de contracter un mariage en Pologne sous un aspect historique en concentrant sa réflexion aux prescriptions légales en vigueur.
Z pełnym zadowoleniem należy przyjąć, iż w całej gamie zagadnień związanych z przedsiębiorczością swoje miejsce znajduje także tematyka dotycząca ustrojów majątkowych między małżonkami. Regulacja ich na gruncie kodeksu rodzinnego i opiekuńczego1ma niewątpliwy wpływ na kształt prowadzonej przez małżonków działalności gospodarczej. Prima facie wydawać by się mogło, że regulacja ustrojów majątkowych małżeńskich słabo koresponduje z zagadnieniami dotyczącymi szeroko rozumianego obrotu gospodarczego. Punktów stycznych jest jednak wiele i to nie tylko takie, że osoby poszukujące kandydatów do małżeństwa piszą, że chciałyby poznać kogoś miłego, uczciwego, kto by ich obdarzył uczuciem, bez nałogów, ale także osoby przedsiębiorcze. Ta cecha, tj. przedsiębiorczość, jak z tego wynika, jest ważna także w stosunkach małżeńskich czy rodzinnych...
The Orthodox Church lays a big emphasis on indissolubility of marriage as the Roman Catholic Church does. However, the Orthodox Church does not treat the indissolubility as an absolute requirement of the law, but as a moral ideal which should be defended by the Church. When the indissolubility turns out to be inaccessible - the spouses having not become mature enough for receiving the mystery which the Church entrusts them with – then the Orthodox Church allows for a divorce and another marriage of the divorced. Attempts at justifying the practice of divorce in the Orthodox tradition focus on three basic arguments: 1/ a literal interpretation of Matthew’s clause (5:32); 2/ a specific concept of marriage in which the emphasis is put on its personalistic and synergic dimension; 3/ reference to the “principle of oikonomia”. So far, the issue of marriage indissolubility has not been subject of a broader debate in the ecumenical dialogue between the Roman Catholic Church and the Orthodox Church. The documents of the dialogue were confined to stating the differences between the Roman Catholic and Orthodox positions on this issue. These differences have their pastoral implications, especially in the context of determining the singleness of persons who were ever married in the Orthodox Church.
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