cormacburke.me.ke - The 'bona' of marriage

El "Bonum Prolis" y el "Bonum Coniugum": ¿Fines o Propiedades del Matrimonio? (Ius Canonicum 29 (1989), 711-722)

webmaster — Sun, 19 Feb 2012 13:50:51 +0000

Il contenuto del «Bonum Fidei» (Apollinaris LXIV (1991), 649-666.)

webmaster — Mon, 02 Aug 2010 13:12:51 +0000

S. Tommaso insegna che "unitas pertinet ad fidem, sicut indivisio ad sacramentum" (In IV Sent., d. 31, q. 1, art. 2 ad 4). Sembra che queste parole, lette nel contesto del can. 1056 diano consistenza all'opinione che il "bonum indissolubilitas" e il "bonum sacramenti".

Il «Bonum Coniugum» e il «Bonum Prolis»: fini o proprietà del matrimonio?": Apollinaris LXII (1990), 559-570

webmaster — Mon, 02 Aug 2010 13:12:25 +0000

Il canone 1055 del nuovo Codice di Diritto Canonico presenta il matrimonio come indirizzato a due fini, essendo per sua natura ordinato "al bene dei coniugi e alla procreazione ed educazione della prole" ("indole sua naturali ad bonum coniugum atque ad prolis generationem et educationem ordinatum").

El Contenido del 'Bonum Fidei' (Ius Canonicum 62 (1991) pp. 659-679)

webmaster — Mon, 02 Aug 2010 12:49:26 +0000

Santo Tomás enseña que "la unidad pertenece a la fides, de la misma manera que la inseparabilidad pertenece al sacramentum". Estas palabras, leídas conjuntamente con las del canon 1056 -"las propiedades esenciales del matrimonio son la unidad y la indisolubilidad"-, parecen indicar que, de la misma manera que el "bomun sacramentum" y la indisolubilidad son sinónimos, lo son igualmente el "bonum fidei"y la unidad.

The Bonum Coniugum and the Bonum Prolis; Ends or Properties of Marriage? (The Jurist 49 (1989), 704-713).

webmaster — Mon, 02 Aug 2010 07:13:12 +0000

Canon 1055 of the new Code presents matrimony as being directed to two ends: it is "by its nature ordered toward the good of the spouses and toward the procreation and education of offspring" ("indole sua naturali ad bonum coniugum atque ad prolis generationem et educationem ordinatum").

The content of the "bonum fidei" (The Jurist 51 (1991):1, 138-154)

webmaster — Mon, 02 Aug 2010 07:12:45 +0000

St. Thomas teaches that "unity pertains to fides, just as inseparability does to sacramentum" (In IV Sent., d. 31, q. 1, art. 2 ad 4). These words, when read in conjunction with those of canon 1056 - "The essential properties of marriage are unity and indissolubility" - , would seem to suggest that just as the "bonum sacramenti" and indissolubility are synomymous, so are the "bonum fidei" and unity.

Procreativity and the conjugal self-gift (Studia canonica 24 (1990), 43-49)

webmaster — Mon, 02 Aug 2010 07:12:16 +0000

The jurisprudence of church tribunals has constantly held that the marriage consent from which offspring is intentionally excluded ("bono prolis excluso") is null. A recent rotal Sentence coram Stankiewicz, in expressing this principle, says that it is the exclusion of the procreative element which vitiates the very object of matrimonial consent: "Since the procreative element enters the essence of matrimony and represents an essential component of the formal object of matrimonial consent, no one of the contracting parties can deliberately exclude it without thereby invalidating the marriage itself" (coram Stankiewicz, 29 October, 1987, n. 3).

Matrimonial consent and the "bonum prolis" (Monitor Ecclesiasticus 114 (1989-III), 397-404)

webmaster — Mon, 02 Aug 2010 07:11:46 +0000

The 1917 Code of Canon Law described matrimonial consent as that "act of the will by which each party gives and accepts a perpetual and exclusive right over the body, for acts which are of themselves suitable for the generation of children" (1917 Code: canon 1081, # 2.). The 1983 Code describes this consent in apparently very different terms: it is that "act of the will by which a man and a woman, through an irrevocable covenant, mutually give and accept each other in order to establish a marriage" (1983 Code: canon 1057, # 2. ).

Personalism and the "bona" of marriage (Studia canonica 27 (1993), 401-412)

webmaster — Mon, 02 Aug 2010 07:11:19 +0000

An assumption at times found in current canonical writing is that Church thinking has been dominated for centuries - right up to Vatican II - by an "institutional" understanding of marriage, and that this is now gradually but surely giving way to a more personalist understanding. In the institutional understanding the social aspect of marriage is emphasized and, concretely, its role as an institution for propagating the human race. This understanding has roots that stretch far back into the past. A lot of its strength developed from the doctrine of the three-fold matrimonial "bona" and, later, from the elaboration of the contractual concept of matrimony and from the requirement of canonical form.