“Common good of marriage and the family”: canonical reflections = « Le bien commun du mariage et de la famille » : Réflexions juridico-canoniques = “Il bene comune del matrimonio e della famiglia” : Riflessioni giuridico-canoniche
The initial thesis of the study is John Paul II’s proclamation in the Letter to Family (1994), which states that an individual can exist “for himself” through the sincere gift of self—and, at the same time, fulfill himself as “common good”: “the common good of the whole of the society” and “the comm...
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| 520 | |a The initial thesis of the study is John Paul II’s proclamation in the Letter to Family (1994), which states that an individual can exist “for himself” through the sincere gift of self—and, at the same time, fulfill himself as “common good”: “the common good of the whole of the society” and “the common good of marriage and the family” (nn. 10, 11). These latter words give an impulse to undertake an attempt of transforming the profound theological thought of the papal document into conclusions on the canon law plane. The most fundamental ones seem to be: (1) a considerable meaning for the Church matrimonial discipline has its foundation on a realistic vision of a human being; (2) a basis of the contemporary theological and legal doctrine de matrimonio et familia is the structural (ethical) principle of love; (3) the acceptance of the appropriate premises of the juridical anthropology of marriage gives life to all attempts of setting the personalistic dimension of marriage against its legal value; (4) the indissoluble character of marriage is the basis of the common good of the family. | ||
| 520 | |a La proclamation de Jean-Paul II incluse dans Lettre aux Familles (1994) disant que l’homme peut exister pour « lui-même » par un don désintéressé de lui-même, et par conséquent se réaliser comme un bien commun : « bien commun à toute communauté humaine » et « bien commun du mariage et de la famille » (nn. 10, 11) constitue la thèse initiale de l’article. C’est bel et bien les derniers propos qui incitent à tenter de transformer la profonde idée théologique du document de pape aux demandes dans le domaine de droit canonique. Voilà celles qui semblent être les plus importantes : (1) il est fort important pour la discipline conjugale liée à l’Église qu’elle soit fondée sur la vision réaliste de l’être humain ; (2) à la base de la doctrine juridico-théologique contemporaine de matrimonio et familia se situe le principe structural (éthique) de l’amour ; (3) l’acceptation des principes adéquats de l’anthropologie juridique du mariage démentit toutes les tentatives d’opposer la dimension personnaliste du mariage à sa valeur juridique ; (4) le caractère indissoluble du mariage constitue le fondement du bien commun de la famille. | ||
| 520 | |a La tesi di questo articolo è la proclamazione di Giovanni Paolo II nella sua Lettera alle famiglie (1994), in cui l’individuo può esistere “per se stesso” attraverso il dono disinteressato di sé — ed è così che si realizza il “bene comune”: “il bene comune di ogni società umana” e “il bene comune del matrimonio e della famiglia” (nn. 10, 11). Sono proprio queste ultime parole che danno luogo al tentativo di trasformare il profondo pensiero teologico del documento papale in proposte di diritto canonico. Le più importanti sembrano essere le seguenti: (1) è di estrema importanza per la disciplina ecclesiastica del matrimonio il fatto di basarla su una visione realistica della persona umana; (2) Il principio strutturale (etico) dell’amore è la base della moderna dottrina teologica e giuridica de matrimonio et familia; (3) l’adozione di adeguati presupposti antropologici del diritto matrimoniale sovverte qualsiasi tentativo contrapporre la dimensione personalistica del matrimonio al suo valore giurudico; (4) il carattere indissolubile del matrimonio è il fondamento del bene comune della famiglia. | ||
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