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El sacramento del bautismo a la luz de la legislación de las Iglesias Orientales Católicas, contenida en el Codex Canonum Ecclesiarum Orientalium

100%

Hołubowicz R.

Wrocławski Przegląd Teologiczny

2018

vol. 20

issue 2

La Iglesia de Cristo realiza su misión de ser instrumento de la salvación y de santificación del Pueblo de Dios, en primer lugar „mediante el sacrificio y los sacramentos, en torno a los cuales gira toda la vida litúrgica” (SC 6). Aunque el culto divino, sobre todo los sacramentos, son el objeto de estudios de varias disciplinas, como por ejemplo la Litúrgica, la Teología sacramentaria o pastoral, el Derecho Canónico trata esta temática para determinar y tutelar los aspectos jurídicos más básicos del munus sanctificandi y de la disciplina litúrgico-sacramental. Los siete sacramentos establecidos por Cristo y confiados en depósito de la fe a la Iglesia son, como canales de gracia divina, el modo de santificar a los hombres y hacerlos participes de la muerte y la resurreción del Señor. Este es el contenido fundamental de la llamada „iniciación cristiana” que se realiza a través de los sacramentos del bautismo, crismación y Eucarístia. La iniciación cristiana deja en los fieles esta imagen de Cristo salvador, gracias al sacerdocio ministerial, que está puesto al servicio del entero Pueblo de Dios, y por el Espíritu lo introduce en la presencia de la divina majestad, para que le tribute la gloria y alabanza, y le rinde un homenaje de acción de gracias. Tanto en la tradición occidental como en la oriental, la iniciación cristiana empieza con la recepción del bautismo que muchas veces se le llama la puerta de los sacramentos por la cual el hombre entra a formar parte de la Iglesia de Cristo. En el presente trabajo hemos estudiado las normas del Código de Cánones de las Iglesias Orientales, referidas al sacramento del bautismo, para entender mejor la gran tradición oriental y subrayar las principales diferencias que encontramos entre la normativa latina y oriental en esta materia. Empezando por el significado mismo del sacramento, cuya descripción contiene el can. 675 del CCEO, hemos analizado los cánones referidos al sujeto y al ministro del sacramento, como también los que hablan de los padrinos, de la celebración del sacramento y de su adscripción en los libros parroquiales. Esperemos que la análisis realizada ayude a mejorar nuestro conocimiento acerca de la disciplina sacramental oriental en cuanto al primer de los sacramentos de la iniciación cristiana, el sacramento del bautismo.

Kanoniczna forma zawarcia małżeństwa w świetle Kodeksu Kanonów Kościołów Wschodnich

100%

Hołubowicz R.

Ius Matrimoniale

2013

vol. 24

issue 18

123-150

Marriage agreement, which is the cause of marriage itself, expressed by betrothed at the moment of contracting it, is not only the act coming from natural law or entirely the sacramental act, but also, due to its particular character both religious and social, it is the act of law that causes concrete, serious consequences. That is the reason why marriage agreement is put under many legal regulations, which precisely define the canonical form of marriage contraction. The issue of canonical form of marriage contraction is still being disputed very intensely by canonists, concerning doctrinal aspects as well as practical side of this problem. Most of existing in this area problems, are related to Church rights and powers in this field, on the one hand, and state power over the institution of marriage, on the other hand; as well as to prerogatives owned by many churches or religions concerning this subject. Particularly difficult matter is validity of marriages, contracted according to norms of different legislation than its own or contracted in rite different than own Church sui iuris. That is the reason, why undertaking a legal reflection over the norms concerning canonical form of marriage contraction, which occur in canons 828-842 of Codex canonum Ecclesiarum Orientalium, seems to be interesting. The first part of this stadium composes the short historical outline of developing the form of ecclesiastical marriage contraction, both on the East and West. Yet in this part, the sense of East tradition for mystical and spiritual aspects of marriage, is clearly pointed out, which will later affect boldly on current legal regulations in East Catholic Churches. It is even visible in the first canon, article six, where role and meaning of so called ritus sacer is outlined, at the time of contracting a marriage. In the Latin Church, the sacrament of marriage essence is identical with its substance, in different words with its sacramental sign. And that is the reason why expressing the marriage agreement proclaimed by its sides, is the sacrament of marriage essence. According to this, the priest is only an official witness of the marriage contraction. In the East- tradition Churches, that issue is different from our way of thinking. The priest himself is the one, who, in the name of God, grants the sacrament to the betrothed and then blesses the marriage contracted that way. Based on this elementary difference in understanding relevant part of canonical marriage form, east legislation adjusts the issue concerning normal minister of marriage as well as the extraordinary one; matters regarding delegation of the power needed for giving blessings to those who are married; things referring to dispensation from canonical form of marriage contraction; norms concerning the form of celebrating this sacrament in special ways or rite in which that celebration is being performed. All these regulations, that have been talked in details hereby, serve a purpose to protect the institution of marriage, which is the basic cell of social organization and also to stress the sacramental character of marriage, contracted between those who were baptized.

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El sacramento del bautismo a la luz de la legislación de las Iglesias Orientales Católicas, contenida en el Codex Canonum Ecclesiarum Orientalium

Kanoniczna forma zawarcia małżeństwa w świetle Kodeksu Kanonów Kościołów Wschodnich