cormacburke.me.ke

Self-giving is the basic notion of christian personalism, as is so succinctly expressed in that key phrase of Gaudium et Spes: "man can fully discover his true self only in a sincere giving of himself" (GS 24). In these pages therefore the idea of marital self-donation - mutually made and mutual accepted in all sincerity - has largely guided our consideration of personalism as present in the matrimonial canons of the new Code. Before ending these brief considerations, I wish to turn again to that other significantly personalist term, the "bonum coniugum" or the "good of the spouses", which c. 1055, the opening canon of the Title on Matrimony, presents (along with procreation) as an end of the conjugal institution.

Annulments: the good of the spouses, the family and the Church (New York Lecture, 1999. Linacre Quarterly, 2000)

            As my title suggests, I propose to look at several aspects connected with the topic of annulments, none of which has to do directly with canonical procedures. But a prior word may not be out of place on two questions that I am at times asked. One is, if I am in favor or against annulments? Perhaps a somewhat naive question, since naturally I am in favor; very strongly so, when a proper judicial process shows that a declaration of nullity corresponds to the facts. Then one is dealing with a matter of justice, of the upholding of ecclesial rights.

Por que é que dentro da Igreja, seguindo escrupulosamente as indicações para a renovação da vida cristã em geral e da vida conjugal em particular, que o Concílio Vaticano II procurou apresentar, mesmo assim são tantos os matrimónios católicos que fracassam? Há quem atribua a culpa ao «personalismo» moderno, que em seu entender não fez outra coisa senão fomentar uma visão egoísta do matrimónio, encorajada por certa ênfase sobre o matrimónio como união de amor, unida a uma desvalorização do seu fim procriativo.