Gaudium et Spes: an enormous step towards overcoming the dualism between natural marriage and the Sacrament of Matrimony = Gaudium et Spes : un grand pas visant à surmonter le dualisme entre le mariage naturel et le sacrement de mariage = Gaudium et Spes : il passo miliare nel vincere il dualismo tra il matrimonio naturale e il sacramento del matrimonio
In this study the author undertakes an attempt of an integral interpretation of theVaticanum II magisterium on the sacrament of matrimony. At the beginning he formulates ahypothesis which implies that next to the assumptions of an adequate anthropology and methodological remarks, which were made, li...
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| 520 | |a In this study the author undertakes an attempt of an integral interpretation of theVaticanum II magisterium on the sacrament of matrimony. At the beginning he formulates ahypothesis which implies that next to the assumptions of an adequate anthropology and methodological remarks, which were made, lies an idea that “gives order” to the appropriate discourse in the area of matrimonium christifidelium. It is about the significant thesis which suggests that the “unity,” paradigm of the contemporary ecclesiology, constitutes an inseparable hermeneutical key to the understanding of Christian matrimony. The concentration in the old code (CIC 1917) of regulations concerning sacramentum matrimonii, on the constitutive moment of entering into marriage (matrimonium in fieri), carried many implications of a theological and legal nature. The matter of this sacrament was defined as (mutual) giving of the right to the body to the other person, whereas the form as the acceptance of this right. In turn, the legalistic depiction of the sacramentality of matrimony and binding it with the condition of a rightfully received baptism, regardless of the presence or absence of faith, in practice by no means meant that baptism is to constitute a foundation of building a sacramental reality of matrimony. Such automatism — a result of a substantial and juridical approach—by misrepresenting, in a significant way, the personal core of the event of the sacrament, brought this sacrament closer to magic. This is where the significance of Council Fathers’ work, aimed at overcoming the dualism between natural marriage and the sacrament of matrimony, stems from. The person who significantly contributed to the presentations of Christian matrimony, as closely connected with the secret of Christ, was a prominent theologian of law Eugenio Corecco. One of the rhetorical questions—that constitutes the structure of the fundamental part of the study—is as follows: Is it not desirable(or even essential) to interpret the most crucial code regulations of matrimonial law accordingto a proper “anthropological key,” that is, through the prism of the Mystery of Incarnation—in relation to an internal dynamics of followers’ (nupturients’) affiliation to communioEcclesiae? | ||
| 520 | |a Dans le présent article, l’auteur tente d’interpréter de façon intégrale le magisterium Vaticanum II sur le sacrement de mariage. Au début, il formule l’hypothèse qu’à la tâche de recherche ainsi définie—à côté des principes de l’anthropologie adéquate et des remarques méthodologiques effectuées—est harmonieusement favorable l’idée « arrangeant » le discours adéquat dans le domaine de matrimonium christifidelium. Il s’agit d’une thèse importante que « l’unité »—paradigme de l’ecclésiologie contemporaine—constitue la clé herméneutique indispensable à la compréhension du mariage chrétien. La concentration dans le code de 1917 des réglementations concernant sacramentum matrimonii sur la base du moment constitutif du contrat de mariage (matrimonium in fieri) entraînait beaucoup d’implications sérieuses d’ordre théologico-juridique. La matière du sacrement était définie comme le fait de donner (de façon mutuelle) à l’autre personne le droit à son corps, tandis que la forme—le fait d’accepter ce droit. Par contre, la présentation législative du caractère sacramentel du mariage et son attachement à la condition d’un baptême valablement reçu, indépendamment de la foi ou de son manque, ne signifiaient pas en pratique que le baptême doit constituer un fondement indispensable à l’établissement de la réalité sacramentelle du mariage. Ce type d’automatisme—effet d’une approche réellement juridique—, tout en falsifiant de manière essentielle le noyau particulier de l’événement du baptême, approchait le sacrement de la magie. D’où l’importance de l’ouvrage, entrepris par les pères du Concile, visant à surmonter le dualisme entre le mariage naturel et le sacrement de mariage. Eugenio Corecco, théologien éminent de droit, a apporté sa contribution significative à la présentation du mariage chrétien comme étant strictement lié au mystère du Christ. L’une des questions rhétoriques inspirantes—qui constituent le fond de la partie principale de l’article—est suivante : n’est-il pas désirable (et même nécessaire) d’interpréter les réglementations les plus importantes du droit matrimonial selon la « clé anthropologique » appropriée, c’est-à-dire à travers le prisme du mystère de l’Incarnation, par rapport à la dynamique intérieure de l’appartenance des fidèles (ceux qui s’apprêtent à contracter le mariage) à communio Ecclesiae ? | ||
| 520 | |a Nel presente studio l’Autore intraprende una prova di lettura integrale del magistero del Vaticanum II sul sacramento del matrimonio. Nell’introduzione viene formulata l’ipotesi secondo la quale a tale compito di analisi così definito, accanto alle premesse di antropologia adeguata e alle osservazioni metodologiche avanzate, viene incontro armoniosamente l’idea „che regola” il discorso adeguato nell’area del matrimonium christifidelium. Si tratta dell’importante tesi secondo la quale “l’unione”—paradigma dell’ecclesiologia contemporanea—costituisce la chiave ermeneutica indispensabile per la comprensione del matrimonio cristiano. La concentrazione nel codice del 1917 dei regolamenti riguardanti il sacramentum matrimonii sul momento costitutivo della contrazione del matrimonio (matrimonium in fieri) portò molte implicazioni serie di natura teologico-giuridica. Come materia del sacramento veniva definito il dono (reciproco) all’altra persona del diritto al corpo mentre come forma l’accettazione di tale diritto. Invece la concezione legalistica della sacramentalità del matrimonio e il vincolare la stessa alla condizione del battesimo ricevuto con validità, indipendentemente dalla presenza o dall’assenza della fede, nella pratica non significava affatto che il battesimo dovesse costituire il fondamento per costruire la realtà sacramentale del matrimonio. Questo genere di automatismo—effetto dell’approccio oggettivo-giuridico—adulterando in modo essenziale il nucleo personale dell’evento del sacramento, avvicinava il sacramento alla magia. Da ciò risulta l’importanza dell’opera intrapresa dai padri del Concilio per vincere il dualismo tra il matrimonio naturale ed il sacramento del matrimonio. Un contributo notevole nella presentazione del matrimonio cristiano come strettamente unito al mistero di Cristo fu apportato dall’eminente teologo del diritto Eugenio Corecco. Una delle domande retoriche ispiratrici che costituiscono la trama della parte fondamentale dello studio suona nel modo seguente: non è richiesto (e persino necessario) che le più importanti norme del codice del diritto del matrimonio siano lette secondo una “chiave antropologica” adeguata ossia attraverso il prisma del mistero dell’Incarnazione—in relazione alla dinamica interiore dell’appartenenza dei fedeli (nubendi) alla communio Ecclesiae? | ||
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