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[EN] Book 1 - Ad mundi salutem per sanctificationem

 
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Aaron
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MessagePosté le: Sam Mai 01, 2010 5:03 pm    Sujet du message: [EN] Book 1 - Ad mundi salutem per sanctificationem Répondre en citant

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Aaron
Cardinal
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Inscrit le: 07 Mar 2006
Messages: 13192
Localisation: Castelli Romani

MessagePosté le: Sam Mai 01, 2010 5:03 pm    Sujet du message: Répondre en citant

Citation:

    ........

    Ad mundi salutem per sanctificationem
    Apostolic Constitution « Towards the Salvation of the World through Sanctification ».
    - Sequel -





    Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam




    Book 1 : The sanctification work of the Church through the sacraments.



    Part II : The sacrament of marriage.



    Section A : on the sacrament

    Can. 1 : The causal quadriptych :
    The material cause = A man and a woman faithful of the Aristotelian Church.
    The efficient cause = Any cleric entitled by his charge.
    The formal cause = The function, the exchange of vows and covenants.
    The final cause = A union before the Most High and men with the purpose of founding a family and finding Aristotelian friendship.

    Can. 2 : The precepts of the Church on matrimonial matters and the nature of marriage are covered in book 4 on the doctrines and sacraments of the Church.

    Can. 3 : Marriage is the consecration of the deep agreement between two persons, creating a community of life, deemed indissoluble and symbolising Aristotelian Friendship in one of its closest forms; therefore, between the faithful there can only be a matrimonial bond through the sacrament.

    Can. 4 : Only priests with a clerical charge are entitled to celebrate a marriage, as well as clerics entitled to administer this sacrament.

    Can. 5 : Any marriage can only take place with the authorisation of the person person in charge of the parish of each of the two future spouses.

      Can. 5.1 : In the absence of a person in charge, it is up to the local religious authority directly superior to grant this authorisation.

      Can. 5.2 : The authorisation must be requested before the publication of the banns and must be granted or refused within a period of five days; silence constitutes tacit authorisation.

      Can. 5.3 : The authorisation can only be refused for lack of the required conditions of the betrothed, the witnesses or the officiating cleric or for other serious reasons of a canonical or dogmatic nature.

    Can. 6: The marriage is celebrated preferably in the parish of residence of the bride and groom if they reside in the same place, if not in that of the bride.

      Can. 6.1: Subject to the authorisation of the local episcopal authority, the marriage may take place in a domanial or nobiliary family chapel of one or both of the future spouses, or in the cathedral of the diocese of the betrothed, or in the absence thereof, in that of the bride.

      Can. 6.2: Any marriage in another place must be done with the prior agreement of the bishop in charge of the diocese of residence of the betrothed or, in the absence thereof, of the bride, as well as that of the prelate in charge of the desired place.

        Can. 6.2.1 : In the absence of a person in charge, it is up to the local religious authority directly superior to grant this authorisation.

        Can. 6.2.2 : The authorisation must be requested before the publication of the banns and must be granted or refused within a period of five days; silence constitutes tacit authorisation.

        Can. 6.2.3 : The authorisation can only be refused for lack of the required conditions of the betrothed, the witnesses or the officiating cleric or for other serious reasons of a canonical or dogmatic nature.

      Can. 6.3 : Marriages celebrated in Roman basilicas and churches are subject to the prior approval of the competent cardinal or of the Holy See. Marriages celebrated in royal or imperial cathedrals are subject to the acceptance of the competent national consistory, the primate concerned, or any other authority deemed or recognised competent.

    Can. 7 : The presence of at least two witnesses, chosen from among the faithful, is required. One representing the groom, the other the bride. They will be the guarantors before men of the act of marriage.

      Can. 7.1 : If, for unforeseeable reasons, the witnesses indicated in the banns do not appear at the time of the celebration, it is possible to replace them among those present who fulfil the required conditions; in this case, the replacement must be published in the same places as the banns.

    Can. 8 : The couple must be formed by two unmarried faithful, aged fourteen years or more and not subject to any interdiction or other condition or ecclesiastical sanction forbidding marriage.

    Can. 9 : The betrothed may not be related to each other to the fourth degree or less. In a direct line, there are as many degrees as there are generations, the origin not being counted.

    Can. 10 : The betrothal is formalised by the publication of banns at least fifteen days before the date of the marriage.

      Can. 10.1 : If for any reason the couple should reduce the period of betrothal, an express and reasoned request shall be made to the competent metropolitan see, or in the absence thereof to the religious authority immediately superior, by the couple and the officiating cleric. The latter shall also inform his hierarchy.

      Can. 10.2 : The banns must be published by both parties, in the Res Parendo church of the parish of In Gratebus residence of the betrothed, or of each of them if they do not have the same domicile.

      Can. 10.3 : The publications of the banns mention the names and surnames, the domicile of the future spouses, the place where the marriage will take place and the names of the witnesses.

      Can. 10.4 : If for any reason whatsoever the content of the banns, limited to the place of domicile of the future spouses, the place where the marriage will take place and the names of the witnesses, should change before the date of the marriage, it will be necessary to proceed with a new publication of the corrected banns with the same prescriptions, except for the fifteen-day time period

    Article 11 : The spouses seal their union by the exchange of vows, symbolised by the exchange of the rings, before God and men.

    Can.12 : In case of remarriage, the officiating cleric must ascertain the validity of the annulment, extinction or dissolution of the previous union.

    Can. 13 : The officiating cleric records the act of marriage in the appropriate registers; the act is signed by the officiating cleric, the spouses and the witnesses.

    Can. 14 : Canon law frames marriage within the perspective of a certain uniformity due to the uniqueness of the Church. However, for cultural or customary reasons, dioceses or provinces are entitled to impose further restrictions on the celebration of marriage, in agreement with the competent Pontifical Consistory and after consultation with the Congregations of the Holy Office and of the Diffusion of the Faith.


    Section B : on the effects of marriage

    Can. 15 : From marriage a sacramental bond is born between the spouses which authentically embodies and realises Aristotelian Friendship and gives foundation to a family.

    Can. 16 : Each spouse has the same duties and rights within the couple and in family life in a spirit of full equality.

    Can. 17 : Parents have the duty to provide for the care of their children and to raise them according to Aristotelian teachings.

    Can. 18 : Children born from a valid marriage are legitimate, children born out of a valid marriage are illegitimate, children received in adoption are adopted; every child must be cared for by their parents regardless of their status.

    Can. 19 : Illegitimate children are legitimised by the subsequent valid marriage of their parents or by decision of the Holy See.

      Can. 19.1 : In case of legitimation by a subsequent valid marriage, the act of legitimation is issued by the competent bishop, or in the absence thereof by the religious authority immediately superior, at the joint request of the spouses and the child, or of the child alone in the event of the parents' predecease.

      Can. 19.2 : In case of legitimation by decision of the Holy See, the act of legitimation is issued discretionarily by decree of the Supreme Pontiff, the Sacred College or the competent Consistory, at the joint petition of at least one parent and the child, or of the child alone in case of the parents' predecease.

        Can. 19.2.1 : In case of a joint petition by one parent and the child or a petition by the child alone, the effects of legitimation extend only to the consenting parent or to the parent who has not expressed their opposition during their lifetime.

    Can. 20 : Unless specifically provided otherwise, legitimate, illegitimate and adopted children are equal before Canon Law.


    Section C : on the validity of marriage

    Can. 21 : A marriage is either valid, vitiated but valid, or invalid.

      Can. 21.1 : A marriage is valid if it is celebrated in accordance with all the canonical provisions in force.

      Can. 21.2 : A marriage is vitiated but valid if it is celebrated subsisting minor procedural irregularities.

        Can. 21.2.1 : For the purpose of illustration and not exhaustively, minor procedural irregularities include lack of authorisation for the celebration, error in the publication of banns, lack or late or erroneous registration of the act of marriage.

        Can. 21.2.2 : The celebration of a marriage with minor procedural irregularities exposes the officiating cleric and the spouses to ecclesiastical censure for their misconduct.

      Can. 21.3 : The marriage is invalid and therefore annullable if it is celebrated with serious procedural irregularities or with abuse of trust or deception on the part of one of the spouses at the time of marriage.

        Can. 21.3.1 : For the purpose of illustration and not exhaustively, serious procedural irregularities include the non-celibacy of the spouses, the non-majority of the spouses, the lack of publication of banns, the lack of witnesses.

        Can. 21.3.2 : The celebration of a marriage with serious irregularities or other causes of invalidity exposes the officiating cleric and the spouses to ecclesiastical censure for their misconduct.

        Can. 21.3.3 : An invalid marriage apparently produces the ordinary effects of marriage in the absence of a sentence of annulment, but it remains annullable at any time unless the cause of the invalidity is rectified and the spouses confirm their intention to live together.

      Can. 21.4 : In the absence of one or more elements of the causal quadriptych, the marriage is not concluded and is therefore non-existent; the celebration has no effect.

        Can. 21.4.1 : The celebration of a non-existent marriage in affront to the Church is a crime against the Faith and exposes the false officiator and the false spouses to the most extreme spiritual sanctions; any sanction is excluded in the case of a mock celebration for leisure purposes.

    Can. 22 : Marriage benefits from the favour of the law; in case of doubt, the marriage must be considered valid until proven otherwise.


    Section D : on the end of marriage

    Can. 23 : A valid marriage ends by extinction or dissolution; an invalid marriage by annulment.

    Can. 24 : Any request for the extinction, dissolution or annulment of the sacrament of marriage must be brought in the first instance before the competent organ of Ordinary Justice, unless the Apostolic Authority of the Holy See takes charge of the resolution of the question by itself or another institution of the Roman Curia.

    Extinction of the sacrament of marriage.

    Can. 25 : The extinction of the sacrament of marriage is an automatic procedure requiring only a pronouncement by Ordinary Justice.

    Can. 26 : The extinction of the sacrament of marriage is pronounced only in the event of the death or entrance into holy orders of one of the spouses.

      Can. 26.1 : When entrance into holy orders is the reason invoked, the extinction of the sacrament of marriage implies a definitive suspension of conjugal duties.

      Can. 26.2 : When entrance into holy orders is the reason invoked and procreation has taken place, the extinction of the sacrament of marriage does not entail a suspension of parental duties.

    Article 27 : Upon the extinction of the sacrament of marriage, the marriage is recognised as valid and legitimate, but no longer produces effects in the future. The effects that have occurred in the past are legitimate and retain their full legitimacy in perpetuity.


    Dissolution of the sacrament of marriage.

    Can. 28 : The dissolution of the sacrament of marriage is an extinction of the latter following the decision of the spouses to separate and put an end to their life as a couple.

    Can. 29 : The reasons that can be invoked for a dissolution of the sacrament of marriage are :
    • The disappearance of amorous feelings between the spouses,
    • Adultery committed by one of the two spouses; the offending spouse is always subject to an interdiction to remarry.
    • Abandonment of the matrimonial home by either spouse for a period of more than 3 months. The spouse found guilty of marital negligence is liable to an interdiction to remarry.
    • The disappearance of one of the spouses for a period of more than 3 months.

    Article 30 : The dissolution of the sacrament of marriage implies the removal of the matrimonial obligations between the spouses.

    Can. 31 :In case of dissolution, and in case there have been offspring, the parental obligations remain.

    Can. 32 : Upon the dissolution of the sacrament of marriage, the marriage is recognised as valid and legitimate, but no longer produces effects in the future. The effects that have occurred in the past are legitimate and retain their full legitimacy in perpetuity.

    Can. 33 : Any request for a dissolution of marriage is brought before the organ of Ordinary Justice under which the requesting spouse or spouses depend before being forwarded to the competent Pontifical Consistory.

      Can. 33.1 : It is up to the competent organ of Ordinary Justice to rule on and publish an opinion on the said request, as well as a punitive and expiatory punishment. This opinion will then be deposited before the competent Pontifical Consistory in order to be validated or rejected.

    Can. 34 : The Pontifical Consistories, in the territories subject to their jurisdiction, have full authority to dissolve the sacrament of marriage, to impose a punitive or expiatory sentence, to revise the punishment imposed by Ordinary Justice, and to impose an interdiction on one or both spouses.

      Can. 34.1 : The Pontifical Consistories, in the territories subject to their jurisdiction, are the only ones, except for the Sacred College and the Pope, entitled to revise their judgement.


    Annulment of the sacrament of marriage.

    Can. 35 : The annulment of the marriage de facto recognises the marriage as null and void retroactively. It has therefore, in the eyes of the Church, never existed.

    Can. 36 : Upon the annulment of the sacrament of marriage, the marriage is recognised as invalid and illegitimate. The effects that have occurred in the past are illegitimate and recognised as such in perpetuity.

      Can. 36.1 : Only the Supreme Pontiff or his delegate can exceptionally legitimise the effects of this illegitimate concubinage.

    Article 37 : The Supreme Pontiff, or the Sacred College of Cardinals in the name of the Supreme Pontiff, has the sole authority to annul the sacrament of marriage.

    Can. 38 : Any request for annulment of a marriage is brought before the competent organ of Ordinary Justice and forwarded to the competent Pontifical Consistory which judges its pertinence.

    Can. 39 : It is up to the Pontifical Consistory to rule and publish an opinion on the admissibility of the said request. This opinion will then be deposited before the Sacred College of Cardinals, which will decide.

    Article 40 : The causes of an annulment of a marriage are defined by the admissibility of the petition and are almost exclusively confined to serious procedural irregularities in the conferral of the sacrament of marriage, abuse of trust or deception on the part of one of the spouses at the time of marriage.


    Apostolic Constitution on the sacraments of the Aristotelian and Roman Church,
    Given in Rome, on the venerated tomb of Saint Titus Prince of the Apostles, on the fourteenth day of the month of February, Tuesday, the day of Saint Valentine Presbyter and Martyr, Patron of Lovers, in the year of Our Lord MCDLXXI, the fifth of Our Pontificate, the third of the Era of the Restoration of the Faith






Code:
[quote][list]
[color=transparent]........[/color][img]https://i.imgur.com/V674Ku5.png[/img]

[color=#FFCC33][size=24][i][b]Ad mundi salutem per sanctificationem[/b][/i][/size]
[i]Apostolic Constitution « Towards the Salvation of the World through Sanctification ».
- Sequel -[/i][/color]




[b][size=16]Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam[/size][/b]




[size=18]Book 1 : The sanctification work of the Church through the sacraments.[/size]



[b][size=14]Part II : The sacrament of marriage.
[/size][/b]


[size=13][b][u]Section A[/u] : on the sacrament[/b][/size]

[b]Can. 1 :[/b] The causal quadriptych :
The material cause = A man and a woman faithful of the Aristotelian Church.
The efficient cause = Any cleric entitled by his charge.
The formal cause = The function, the exchange of vows and covenants.
The final cause = A union before the Most High and men with the purpose of founding a family and finding Aristotelian friendship.

[b]Can. 2 :[/b] The precepts of the Church on matrimonial matters and the nature of marriage are covered in book 4 on the doctrines and sacraments of the Church.

[b]Can. 3 :[/b] Marriage is the consecration of the deep agreement between two persons, creating a community of life, deemed indissoluble and symbolising Aristotelian Friendship in one of its closest forms; therefore, between the faithful there can only be a matrimonial bond through the sacrament.

[b]Can. 4 :[/b] Only priests with a clerical charge are entitled to celebrate a marriage, as well as clerics entitled to administer this sacrament.

[b]Can. 5 :[/b] Any marriage can only take place with the authorisation of the person person in charge of the parish of each of the two future spouses.

[list][b]Can. 5.1 :[/b] In the absence of a person in charge, it is up to the local religious authority directly superior to grant this authorisation.

[b]Can. 5.2 :[/b] The authorisation must be requested before the publication of the banns and must be granted or refused within a period of five days; silence constitutes tacit authorisation.

[b]Can. 5.3 :[/b]  The authorisation can only be refused for lack of the required conditions of the betrothed, the witnesses or the officiating cleric or for other serious reasons of a canonical or dogmatic nature.[/list]
[b]Can. 6:[/b] The marriage is celebrated preferably in the parish of residence of the bride and groom if they reside in the same place, if not in that of the bride.

[list][b]Can. 6.1:[/b] Subject to the authorisation of the local episcopal authority, the marriage may take place in a domanial or nobiliary family chapel of one or both of the future spouses, or in the cathedral of the diocese of the betrothed, or in the absence thereof, in that of the bride.

[b]Can. 6.2: [/b]Any marriage in another place must be done with the prior agreement of the bishop in charge of the diocese of residence of the betrothed or, in the absence thereof, of the bride, as well as that of the prelate in charge of the desired place.

[list][b]Can. 6.2.1 :[/b] In the absence of a person in charge, it is up to the local religious authority directly superior to grant this authorisation.

[b]Can. 6.2.2 :[/b] The authorisation must be requested before the publication of the banns and must be granted or refused within a period of five days; silence constitutes tacit authorisation.

[b]Can. 6.2.3 :[/b] The authorisation can only be refused for lack of the required conditions of the betrothed, the witnesses or the officiating cleric or for other serious reasons of a canonical or dogmatic nature.[/list]
[b]Can. 6.3 :[/b] Marriages celebrated in Roman basilicas and churches are subject to the prior approval of the competent cardinal or of the Holy See. Marriages celebrated in royal or imperial cathedrals are subject to the acceptance of the competent national consistory, the primate concerned, or any other authority deemed or recognised competent.[/list]
[b]Can. 7 :[/b] The presence of at least two witnesses, chosen from among the faithful, is required. One representing the groom, the other the bride. They will be the guarantors before men of the act of marriage.

[list][b]Can. 7.1 :[/b] If, for unforeseeable reasons, the witnesses indicated in the banns do not appear at the time of the celebration, it is possible to replace them among those present who fulfil the required conditions; in this case, the replacement must be published in the same places as the banns.[/list]
[b]Can. 8 :[/b] The couple must be formed by two unmarried faithful, aged fourteen years or more and not subject to any interdiction or other condition or ecclesiastical sanction forbidding marriage.

[b]Can. 9 :[/b] The betrothed may not be related to each other to the fourth degree or less. In a direct line, there are as many degrees as there are generations, the origin not being counted.

[b]Can. 10 :[/b] The betrothal is formalised by the publication of banns at least fifteen days before the date of the marriage.

[list][b]Can. 10.1 :[/b] If for any reason the couple should reduce the period of betrothal, an express and reasoned request shall be made to the competent metropolitan see, or in the absence thereof to the religious authority immediately superior, by the couple and the officiating cleric. The latter shall also inform his hierarchy.

[b]Can. 10.2[/b] : The banns must be published by both parties, in the Res Parendo church of the parish of In Gratebus residence of the betrothed, or of each of them if they do not have the same domicile.

[b]Can. 10.3[/b] : The publications of the banns mention the names and surnames, the domicile of the future spouses, the place where the marriage will take place and the names of the witnesses.

[b]Can. 10.4[/b] : If for any reason whatsoever the content of the banns, limited to the place of domicile of the future spouses, the place where the marriage will take place and the names of the witnesses, should change before the date of the marriage, it will be necessary to proceed with a new publication of the corrected banns with the same prescriptions, except for the fifteen-day time period[/list]
[b]Article 11 :[/b] The spouses seal their union by the exchange of vows, symbolised by the exchange of the rings, before God and men.

[b]Can.12 :[/b] In case of remarriage, the officiating cleric must ascertain the validity of the annulment, extinction or dissolution of the previous union.

[b]Can. 13 :[/b] The officiating cleric records the act of marriage in the appropriate registers; the act is signed by the officiating cleric, the spouses and the witnesses.

[b]Can. 14 :[/b] Canon law frames marriage within the perspective of a certain uniformity due to the uniqueness of the Church. However, for cultural or customary reasons, dioceses or provinces are entitled to impose further restrictions on the celebration of marriage, in agreement with the competent Pontifical Consistory and after consultation with the Congregations of the Holy Office and of the Diffusion of the Faith.


[size=13][b][u]Section B[/u] : on the effects of marriage[/b][/size]

[b]Can. 15 :[/b] From marriage a sacramental bond is born between the spouses which authentically embodies and realises Aristotelian Friendship and gives foundation to a family.

[b]Can. 16 :[/b] Each spouse has the same duties and rights within the couple and in family life in a spirit of full equality.

[b]Can. 17 :[/b] Parents have the duty to provide for the care of their children and to raise them according to Aristotelian teachings.

[b]Can. 18 :[/b] Children born from a valid marriage are legitimate, children born out of a valid marriage are illegitimate, children received in adoption are adopted; every child must be cared for by their parents regardless of their status.

[b]Can. 19 :[/b] Illegitimate children are legitimised by the subsequent valid marriage of their parents or by decision of the Holy See.

[list][b]Can. 19.1 :[/b] In case of legitimation by a subsequent valid marriage, the act of legitimation is issued by the competent bishop, or in the absence thereof by the religious authority immediately superior, at the joint request of the spouses and the child, or of the child alone in the event of the parents' predecease.

[b]Can. 19.2 :[/b] In case of legitimation by decision of the Holy See, the act of legitimation is issued discretionarily by decree of the Supreme Pontiff, the Sacred College or the competent Consistory, at the joint petition of at least one parent and the child, or of the child alone in case of the parents' predecease.

[list][b]Can. 19.2.1 :[/b] In case of a joint petition by one parent and the child or a petition by the child alone, the effects of legitimation extend only to the consenting parent or to the parent who has not expressed their opposition during their lifetime.[/list][/list]
[b]Can. 20 :[/b] Unless specifically provided otherwise, legitimate, illegitimate and adopted children are equal before Canon Law.


[size=13][b][u]Section C[/u] : on the validity of marriage[/b][/size]

[b]Can. 21 :[/b] A marriage is either valid, vitiated but valid, or invalid.

[list][b]Can. 21.1 :[/b] A marriage is valid if it is celebrated in accordance with all the canonical provisions in force.

[b]Can. 21.2 :[/b] A marriage is vitiated but valid if it is celebrated subsisting minor procedural irregularities.

[list][b]Can. 21.2.1 :[/b] For the purpose of illustration and not exhaustively, minor procedural irregularities include lack of authorisation for the celebration, error in the publication of banns, lack or late or erroneous registration of the act of marriage.

[b]Can. 21.2.2 :[/b] The celebration of a marriage with minor procedural irregularities exposes the officiating cleric and the spouses to ecclesiastical censure for their misconduct.[/list]
[b]Can. 21.3 :[/b] The marriage is invalid and therefore annullable if it is celebrated with serious procedural irregularities or with abuse of trust or deception on the part of one of the spouses at the time of marriage.

[list][b]Can. 21.3.1 :[/b] For the purpose of illustration and not exhaustively, serious procedural irregularities include the non-celibacy of the spouses, the non-majority of the spouses, the lack of publication of banns, the lack of witnesses.

[b]Can. 21.3.2 :[/b] The celebration of a marriage with serious irregularities or other causes of invalidity exposes the officiating cleric and the spouses to ecclesiastical censure for their misconduct.

[b]Can. 21.3.3 :[/b] An invalid marriage apparently produces the ordinary effects of marriage in the absence of a sentence of annulment, but it remains annullable at any time unless the cause of the invalidity is rectified and the spouses confirm their intention to live together.[/list]
[b]Can. 21.4 :[/b] In the absence of one or more elements of the causal quadriptych, the marriage is not concluded and is therefore non-existent; the celebration has no effect.

[list][b]Can. 21.4.1 :[/b] The celebration of a non-existent marriage in affront to the Church is a crime against the Faith and exposes the false officiator and the false spouses to the most extreme spiritual sanctions; any sanction is excluded in the case of a mock celebration for leisure purposes.[/list][/list]
[b]Can. 22 :[/b] Marriage benefits from the favour of the law; in case of doubt, the marriage must be considered valid until proven otherwise.


[size=13][b][u]Section D[/u] : on the end of marriage[/b][/size]

[b]Can. 23 :[/b] A valid marriage ends by extinction or dissolution; an invalid marriage by annulment.

[b]Can. 24 :[/b] Any request for the extinction, dissolution or annulment of the sacrament of marriage must be brought in the first instance before the competent organ of Ordinary Justice, unless the Apostolic Authority of the Holy See takes charge of the resolution of the question by itself or another institution of the Roman Curia.

[u][b] Extinction of the sacrament of marriage. [/b][/u]

[b]Can. 25 :[/b] The extinction of the sacrament of marriage is an automatic procedure requiring only a pronouncement by Ordinary Justice.

[b]Can. 26 :[/b] The extinction of the sacrament of marriage is pronounced only in the event of the death or entrance into holy orders of one of the spouses.

[list][b]Can. 26.1 :[/b] When entrance into holy orders is the reason invoked, the extinction of the sacrament of marriage implies a definitive suspension of conjugal duties.

[b]Can. 26.2 :[/b]  When entrance into holy orders is the reason invoked and procreation has taken place, the extinction of the sacrament of marriage does not entail a suspension of parental duties.[/list]
[b]Article 27 :[/b] Upon the extinction of the sacrament of marriage, the marriage is recognised as valid and legitimate, but no longer produces effects in the future. The effects that have occurred in the past are legitimate and retain their full legitimacy in perpetuity.


[u][b] Dissolution of the sacrament of marriage. [/b][/u]

[b]Can. 28 :[/b] The dissolution of the sacrament of marriage is an extinction of the latter following the decision of the spouses to separate and put an end to their life as a couple.

[b]Can. 29 :[/b] The reasons that can be invoked for a dissolution of the sacrament of marriage are :
[list][*]The disappearance of amorous feelings between the spouses,
[*]Adultery committed by one of the two spouses; the offending spouse is always subject to an interdiction to remarry.
[*]Abandonment of the matrimonial home by either spouse for a period of more than 3 months. The spouse found guilty of marital negligence is liable to an interdiction to remarry.
[*]The disappearance of one of the spouses for a period of more than 3 months.[/list]
[b]Article 30 :[/b] The dissolution of the sacrament of marriage implies the removal of the matrimonial obligations between the spouses.

[b]Can. 31 :[/b]In case of dissolution, and in case there have been offspring, the parental obligations remain.

[b]Can. 32 :[/b] Upon the dissolution of the sacrament of marriage, the marriage is recognised as valid and legitimate, but no longer produces effects in the future. The effects that have occurred in the past are legitimate and retain their full legitimacy in perpetuity.

[b]Can. 33 :[/b] Any request for a dissolution of marriage is brought before the organ of Ordinary Justice under which the requesting spouse or spouses depend before being forwarded to the competent Pontifical Consistory.

[list][b]Can. 33.1 :[/b] It is up to the competent organ of Ordinary Justice to rule on and publish an opinion on the said request, as well as a punitive and expiatory punishment. This opinion will then be deposited before the competent Pontifical Consistory in order to be validated or rejected.[/list]
[b]Can. 34 :[/b] The Pontifical Consistories, in the territories subject to their jurisdiction, have full authority to dissolve the sacrament of marriage, to impose a punitive or expiatory sentence, to revise the punishment imposed by Ordinary Justice, and to impose an interdiction on one or both spouses.

[list][b]Can. 34.1 :[/b] The Pontifical Consistories, in the territories subject to their jurisdiction, are the only ones, except for the Sacred College and the Pope, entitled to revise their judgement.[/list]
   
[u][b] Annulment of the sacrament of marriage.[/b][/u]

[b]Can. 35 :[/b] The annulment of the marriage de facto recognises the marriage as null and void retroactively. It has therefore, in the eyes of the Church, never existed.

[b]Can. 36 :[/b] Upon the annulment of the sacrament of marriage, the marriage is recognised as invalid and illegitimate. The effects that have occurred in the past are illegitimate and recognised as such in perpetuity.

[list][b]Can. 36.1 :[/b] Only the Supreme Pontiff or his delegate can exceptionally legitimise the effects of this illegitimate concubinage. [/list]
[b]Article 37 :[/b] The Supreme Pontiff, or the Sacred College of Cardinals in the name of the Supreme Pontiff, has the sole authority to annul the sacrament of marriage.

[b]Can. 38 :[/b] Any request for annulment of a marriage is brought before the competent organ of Ordinary Justice and forwarded to the competent Pontifical Consistory which judges its pertinence.

[b]Can. 39 :[/b] It is up to the Pontifical Consistory to rule and publish an opinion on the admissibility of the said request. This opinion will then be deposited before the Sacred College of Cardinals, which will decide.

[b]Article 40 :[/b] The causes of an annulment of a marriage are defined by the admissibility of the petition and are almost exclusively confined to serious procedural irregularities in the conferral of the sacrament of marriage, abuse of trust or deception on the part of one of the spouses at the time of marriage.


[i]Apostolic Constitution on the sacraments of the Aristotelian and Roman Church,
Given in Rome, on the venerated tomb of Saint Titus Prince of the Apostles, on the fourteenth day of the month of February, Tuesday, the day of Saint Valentine Presbyter and Martyr, Patron of Lovers, in the year of Our Lord MCDLXXI, the fifth of Our Pontificate, the third of the Era of the Restoration of the Faith[/i]

[/list]
[/quote][img]https://i.imgur.com/mNLWtKV.png[/img]

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MessagePosté le: Sam Mai 01, 2010 5:03 pm    Sujet du message: Répondre en citant

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MessagePosté le: Sam Mai 01, 2010 5:04 pm    Sujet du message: Répondre en citant

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MessagePosté le: Sam Mai 01, 2010 5:04 pm    Sujet du message: Répondre en citant

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MessagePosté le: Sam Mai 01, 2010 5:04 pm    Sujet du message: Répondre en citant

Citation:



    Matrimonium Prohibitem



    We, cardinals of the Holy Aristotelian Church gathered at the sacred college by the grace of God, and we, theologians of the congregation of the Holy Office, before the Most High, and under the watchful eye of Aristotle, in the name of the Sovereign Pontiff of the Holy Aristotelian and Roman Church,


    Render official our decision regarding the nature of what some calls «civil marriage». The sacred union of a man and a woman is exclusively vested by the Holy Aristotelian and Roman Church. Conducting a union of this kind - whereby another intends to bind the man to the woman and the woman to the man - whilst one is a faithful to Our Holy Mother the Church is strictly forbidden. Similarly, faithfuls of the Holy Church cannot request such blessing, as it is not sacred.

    Anyone who violate this rule would be at odds with our dogma, his/her action will be considered as blasphemous. Therefore, the offender would face the justice of the Church and punishments that would follow its decision, outlined in our Canon Law.

    None should be ignorant of the blasphemous nature of this practice. In addition, this rule has no retroactive value. It is however recommended to the faithful concerned to do an act of contrition in the presence of the ecclesiastical authorities of their province or diocese.


    Ad Majorem Dei Gloriam

    Given in Rome on the XXV of November of the year of grace MCDLV




    Canon Law : Book I, section 1.3, appendix 1




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MessagePosté le: Sam Avr 23, 2011 5:00 pm    Sujet du message: Répondre en citant

Citation:


    Sixtus Episcopus Romanus
    Spectabili domino Gastaldiae
    Salutem in Domino sempiternam.
    Si vera sunt ea quae complexus es,




    As established by canon 1.II section A.9, fiancés may not be related, either by blood or by the spiritually equivalent intercourse of adoption, in the fourth degree or below.
    Since this provision is intended to preserve the family within the Aristotelian Community and to safeguard the ties of Aristotelian Friendship within the family itself, it tends to be absolute and mandatory.
    Nevertheless, in response to a justified request, the Holy See, in the exercise of the Apostolic Authority granted by the Most High through the Second Prophet to Saint Titus and his successors, may exceptionally grant a dispensation to celebrate a marriage in derogation of that limit. Such a dispensation could only be granted in cases which would not jeopardise the protection of the family and of the Aristotelian Friendship, on account of the tenuousness of the kinship, the lack of consanguinity, the petitioners having been raised not as relatives but as strangers and other circumstances that might justify the non-compliance with the canonical limit. This means, for instance, that dispensations for abnormal unions such as those between parents and children or between siblings are necessarily precluded. These circumstances will naturally require adequate and thorough examination and scrutiny to verify their existence and sufficiency before the concerned faithful may submit a request for a dispensation; a first and preventive verification being required, the competent ecclesiastical authority for this examination and scrutiny can only be the local one, as is similarly the case for cases of dissolution of marriage, in the figure of the competent Archepiscopal Tribunal, or in its absence of the competent National Tribunal or the Tribunal of the Roman Rota, which will determine whether the case is admissible and worthy of being submitted to the Holy See. Should the Holy See eventually receive a request for dispensation, it will judge the case and decide in absolute autonomy and without the possibility of revision.




    Datum Romae, apud Sanctum Titum, die duoetvicesimo mensis februarii, Anno Domini millesimo quadringentesimo sexagesimo octavo, Pontificato Nostri secundo.








gastaldia a écrit:
Good morning to those present

I come to you to carry out a consultation and guide me.

The restlessness has arrived for a future wedding in which both betrothal are family

She is Monserrat de Berasategui (daughter of Cardinal Nicolino and Ederne) and he is Gareth Wetminster (half brother of former Valencia monarch Ederne Berasategui e Pern) so she would be half maternal uncle.

Both want to get married in a short time.

Who could help me in this case, since it is the first time I have this case to carry out.





Code:
[quote][list]
[img]https://i.postimg.cc/QM3PFJhs/Papal-coat-of-arms.png[/img]
[color=darckgrey][i][size=16]Sixtus Episcopus Romanus[/size]
Spectabili domino Gastaldiae
Salutem in Domino sempiternam.
Si vera sunt ea quae complexus es,[/i]



As established by canon 1.II section A.9, fiancés may not be related, either by blood or by the spiritually equivalent intercourse of adoption, in the fourth degree or below.
Since this provision is intended to preserve the family within the Aristotelian Community and to safeguard the ties of Aristotelian Friendship within the family itself, it tends to be absolute and mandatory.
Nevertheless, in response to a justified request, the Holy See, in the exercise of the Apostolic Authority granted by the Most High through the Second Prophet to Saint Titus and his successors, may exceptionally grant a dispensation to celebrate a marriage in derogation of that limit. Such a dispensation could only be granted in cases which would not jeopardise the protection of the family and of the Aristotelian Friendship, on account of the tenuousness of the kinship, the lack of consanguinity, the petitioners having been raised not as relatives but as strangers and other circumstances that might justify the non-compliance with the canonical limit. This means, for instance, that dispensations for abnormal unions such as those between parents and children or between siblings are necessarily precluded. These circumstances will naturally require adequate and thorough examination and scrutiny to verify their existence and sufficiency before the concerned faithful may submit a request for a dispensation; a first and preventive verification being required, the competent ecclesiastical authority for this examination and scrutiny can only be the local one, as is similarly the case for cases of dissolution of marriage, in the figure of the competent Archepiscopal Tribunal, or in its absence of the competent National Tribunal or the Tribunal of the Roman Rota, which will determine whether the case is admissible and worthy of being submitted to the Holy See. Should the Holy See eventually receive a request for dispensation, it will judge the case and decide in absolute autonomy and without the possibility of revision.




[i]Datum Romae, apud Sanctum Titum, die duoetvicesimo mensis februarii, Anno Domini millesimo quadringentesimo sexagesimo octavo, Pontificato Nostri secundo.[/i]


[img]https://i.postimg.cc/HsqkP5WF/726502-sec.png[/img]

[/color][/list]



[quote="gastaldia"]Good morning to those present

I come to you to carry out a consultation and guide me.

The restlessness has arrived for a future wedding in which both betrothal are family

She is Monserrat de Berasategui (daughter of Cardinal Nicolino and Ederne) and he is Gareth Wetminster (half brother of former Valencia monarch Ederne Berasategui e Pern) so she would be half maternal uncle.

Both want to get married in a short time.

Who could help me in this case, since it is the first time I have this case to carry out.[/quote]


[/quote]

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MessagePosté le: Dim Fév 19, 2023 11:39 pm    Sujet du message: Répondre en citant

Citation:

    ........


    Sacrosanctum Matrimonium
    On the defence of the Sacrament of Marriage and the fight against heretical unions



    8 "We are certainly connected with the matter, certainly subjected to its laws, but our goal is to tend towards You, the Spirit Eternal and Perfect. Therefore, in my opinion, the purpose You gave to life is love.” Then God said: “Human, since you are the only one to have understood love, I make your kind My children. Thus, you know that the talent of your species is its capacity to love Me and to love each other. The other species can love only themselves."
    Book of the Creation, Chapter VII - « Love »


    « Christos answered her: “When two beings share a pure love and they wish to perpetuate our species by procreation, God allows them, by the sacrament of the marriage, to live their love. This so pure love, experienced in virtue, glorifies God, because He is love and the love by which humanity exists is the most beautiful homage that can be made to him. »
    Vita de Christos, Chapter XIII




    Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam



    The holy and inviolable marriage, a sacrament by which the children of the Most High, bound by pure and disinterested love, exalt the Aristotelian Friendship and choose to live together according to the Virtues, thus glorifying the Most High by their union before Him, can only be born between two faithful who by baptism have embraced Love for their Creator and their fellow humans, joining the Aristotelian Community, and who by the active practice of the Virtues have developed their bond with the Most High and their fellows. Without the practice of the Virtues, and even more so without embracing Aristotelian Friendship and being part of the Aristotelian Community, without pure and disinterested love, which is an indispensable premise for it, marriage cannot therefore be born; in this case, what can be mistaken for love is nothing more than a carnal attraction, the vicious fruit of lust, inspired by the Prince-demon Asmodeus in men and women whose Faith is not solid or who have not welcomed the Divine Revelation, for it is not love for the Most High and for the fellow but only for oneself. Such an attraction, sinful in itself, becomes an affront to true love and to the Most High Himself when it claims to elevate itself to the same level as the Perfection of Aristotelian Friendship attained in the sacrament of marriage, and if such an affront to the Most High is made by a faithful, it constitutes a repudiation of Aristotelian Friendship and of the Virtues which every child of the Most High should practice.

    It is therefore with great consternation and pain that we learn of new attempts to profane the sanctity of marriage by promoting so-called "alternatives" to the holy sacrament for the Aristotelian faithful and by illicitly granting them an equivalent value. We therefore deem it necessary to reiterate and deepen what has already been established in the bull "Matrimonium Prohibitem" and to clarify once again that any union other than the sacrament of marriage celebrated by the empowered clergy and intended to unite the Aristotelian faithful, whether it be called "lay marriage", "civil union" or the most diverse denominations, is heretical and blasphemous; that any faithful who solicit or obtain such a union commits an act of heresy and blasphemy and a crime against the Faith itself, exposing himself to ecclesiastical censure and the judgment of the Holy Inquisition without being able to plead ignorance or obedience to secular authority; that any faithful who celebrates such a union commits an act of heresy and blasphemy and a crime against the Faith itself, under penalty of excommunication latae sententiae without being able to plead ignorance or obedience to secular authority; that any faithful who takes part in such a ceremony puts his soul in danger by participating in a heretical and blasphemous ceremony, exposing himself to ecclesiastical censure and the judgment of the Holy Inquisition without being able to plead ignorance or obedience to secular authority. Finally, we order that the Episcopal Assemblies competent for the territories where such heretical and blasphemous unions are or could be promoted, propagate the risk to the souls of the faithful and reaffirm the uniqueness of the sacrament of marriage; That the Holy Inquisition watch over the performance and promotion of such heretical and blasphemous unions and discourage the faithful who show interest in them; that the bishops and all parish clergy redouble their efforts to educate the faithful in the Faith and for the promotion of the sacrament of marriage.


    Apostolic Constitution on the defence of the Sacrament of Marriage and the fight against heretical unions,
    Given in Rome, on the venerated tomb of Saint Titus, on the twenty-seventh day of the month of March, Monday, of the year of grace MCDLXXI, the fifth of Our Pontificate, third of the Era of the Restoration of the Faith.






Code:
[quote][list]
[color=transparent]........[/color][img]https://i.imgur.com/V674Ku5.png[/img]


[i][color=#FFCC33][b][size=24]Sacrosanctum Matrimonium[/size][/b]
On the defence of the Sacrament of Marriage and the fight against heretical unions[/color][/i]


[i][b][size=9]8[/size][/b] "We are certainly connected with the matter, certainly subjected to its laws, but our goal is to tend towards You, the Spirit Eternal and Perfect. Therefore, in my opinion, the purpose You gave to life is love.” Then God said: “Human, since you are the only one to have understood love, I make your kind My children. Thus, you know that the talent of your species is its capacity to love Me and to love each other. The other species can love only themselves."
[size=9]Book of the Creation, Chapter VII - « Love »[/size][/i]

[i]« Christos answered her: “When two beings share a pure love and they wish to perpetuate our species by procreation, God allows them, by the sacrament of the marriage, to live their love. This so pure love, experienced in virtue, glorifies God, because He is love and the love by which humanity exists is the most beautiful homage that can be made to him. »
[size=9]Vita de Christos, Chapter XIII[/size][/i]



[b][size=16]Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam[/size][/b]



The holy and inviolable marriage, a sacrament by which the children of the Most High, bound by pure and disinterested love, exalt the Aristotelian Friendship and choose to live together according to the Virtues, thus glorifying the Most High by their union before Him, can only be born between two faithful who by baptism have embraced Love for their Creator and their fellow humans, joining the Aristotelian Community, and who by the active practice of the Virtues have developed their bond with the Most High and their fellows. Without the practice of the Virtues, and even more so without embracing Aristotelian Friendship and being part of the Aristotelian Community, without pure and disinterested love, which is an indispensable premise for it, marriage cannot therefore be born; in this case, what can be mistaken for love is nothing more than a carnal attraction, the vicious fruit of lust, inspired by the Prince-demon Asmodeus in men and women whose Faith is not solid or who have not welcomed the Divine Revelation, for it is not love for the Most High and for the fellow but only for oneself. Such an attraction, sinful in itself, becomes an affront to true love and to the Most High Himself when it claims to elevate itself to the same level as the Perfection of Aristotelian Friendship attained in the sacrament of marriage, and if such an affront to the Most High is made by a faithful, it constitutes a repudiation of Aristotelian Friendship and of the Virtues which every child of the Most High should practice.

It is therefore with great consternation and pain that we learn of new attempts to profane the sanctity of marriage by promoting so-called "alternatives" to the holy sacrament for the Aristotelian faithful and by illicitly granting them an equivalent value. We therefore deem it necessary to reiterate and deepen what has already been established in the bull "[i]Matrimonium Prohibitem[/i]" and to clarify once again that any union other than the sacrament of marriage celebrated by the empowered clergy and intended to unite the Aristotelian faithful, whether it be called "lay marriage", "civil union" or the most diverse denominations, is heretical and blasphemous; that any faithful who solicit or obtain such a union commits an act of heresy and blasphemy and a crime against the Faith itself, exposing himself to ecclesiastical censure and the judgment of the Holy Inquisition without being able to plead ignorance or obedience to secular authority; that any faithful who celebrates such a union commits an act of heresy and blasphemy and a crime against the Faith itself, under penalty of excommunication [i]latae sententiae[/i] without being able to plead ignorance or obedience to secular authority; that any faithful who takes part in such a ceremony puts his soul in danger by participating in a heretical and blasphemous ceremony, exposing himself to ecclesiastical censure and the judgment of the Holy Inquisition without being able to plead ignorance or obedience to secular authority. Finally, we order that the Episcopal Assemblies competent for the territories where such heretical and blasphemous unions are or could be promoted, propagate the risk to the souls of the faithful and reaffirm the uniqueness of the sacrament of marriage; That the Holy Inquisition watch over the performance and promotion of such heretical and blasphemous unions and discourage the faithful who show interest in them; that the bishops and all parish clergy redouble their efforts to educate the faithful in the Faith and for the promotion of the sacrament of marriage.


[i]Apostolic Constitution on the defence of the Sacrament of Marriage and the fight against heretical unions,
Given in Rome, on the venerated tomb of Saint Titus, on the twenty-seventh day of the month of March, Monday, of the year of grace MCDLXXI, the fifth of Our Pontificate, third of the Era of the Restoration of the Faith.[/i]

[/list]
[/quote][img]https://i.imgur.com/mNLWtKV.png[/img]

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