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Marriage By Law Novel Pdf Download
As mentioned above, the Church deplores those abuses which, though in no way less serious, would not be incompatible with good morals and the Christian ideal of marriage. As the body of the Church, she expresses gratitude to many male and female couples who, with the help of the Lord, have so diligently striven to guarantee the success of the sacrament which presumes the free and fruitful participation of both members of the couple. This is also true for cases of children conceived through artificial methods. The Church teaches that these children, when they are baptized in infancy and at the time of their first Communion, remain members of the human race and continue to be begotten by their parents in the sacrament of marriage (28)
In practice, she calls on the parties concerned to tender in full recognition of the true meaning of the sacrament of marriage, their deeply human vocation, which is not to be considered an unfortunate necessity but rather a good and a precious reality to be fulfilled with due care. For they are called to build a truly human civilization and to honor the Creator of man and of the cosmos. They are called to contribute to the building of that civilization in which there will be no poor and no slaves. They are called to always be not only good citizens, but also good parents, where, the children will always be the first concern of all their actions. To be respected and loved, everyone must see himself as a man and his neighbor as a woman, (30)
Consequently, We thought it proper to undertake this examination personally. Therefore, Dear brethren, if We have done or said anything about the moral norms to be proposed by civil law for any of the three principal situations which can arise from the marriage of a man and a woman, let Us make it quite clear that these norms, although they are very helpful to the civil authority, are not to be proposed as a substitute for the norms of the Church which have been solemnly defined by the teaching authority of the Church, or as a sufficient and universal reason for dissolving a sacramental marriage. (42)
His holiness Pope John Paul II, In your country it is a new phenomenon. Italy has in fact recently been afflicted by a particularly dramatic crisis in family life. Illegitimacy has increased from the usual 10-15% to 28% in a few years. (39) What has brought about this disorder is the flourishing of a deviant culture that, in the service of financial gain, encourages sexual relations between people who are not bound to one another by the faithful bond of marriage. Furthermore, these deplorable facts are aggravated by what is called “the globalization of the market” (40). (41) (43)
It is precisely in this context that such a dramatic situation as that we are presently experiencing can be rightly perceived as a historical sign. (46) (47) It is a sign that demonstrates the urgent need to create a new social order. (48) And to this end, the Pope has thought of a further new expression of the Christian concept of social order: marriage, which is the sociocultural order designed to unite couples and transmit life.
Therefore, when the Congregation for the Doctrine of the Faith deliberates on a question of this importance, it naturally makes use of the assistance and collaboration of theologians of all kinds and academic degrees, and of experts and experienced men in many departments of science. And this too is all the more necessary because, within the commission itself, there was not complete agreement concerning the moral norms to be proposed, and especially because certain approaches and criteria for a solution to this question had emerged which were at variance with the moral doctrine on marriage constantly taught by the magisterium of the Church.
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