El proceso para la disolución del vínculo matrimonial en favor de la fe
Vgl. can. 1120 CIC/1917. La disolución del matrimonio a favor de la fe, se inicia en la primera carta de San Pablo a los Corintos (7,12-17), que la iglesia ha interpretado como una disolución del matrimonio, y la ha conservado a través de la historia. En el siglo XVI se amplió la disolución del matr...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[publisher not identified]
2005
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| In: |
Revista española de derecho canónico
Year: 2005, Volume: 62, Pages: 425-457 |
| IxTheo Classification: | SB Catholic Church law |
| Further subjects: | B
Privilegium Paulinum
B Catholic church Codex iuris canonici 1983. can. 1150 B Eheauflösung B Faith B Process B Catholic church Codex iuris canonici 1983. can. 1145 B in favorem fidei B Course of B Catholic church Codex iuris canonici 1983. can. 1144 B Marriage B Catholic church Codex iuris canonici 1983. can. 1146 |
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| 520 | |a Vgl. can. 1120 CIC/1917. La disolución del matrimonio a favor de la fe, se inicia en la primera carta de San Pablo a los Corintos (7,12-17), que la iglesia ha interpretado como una disolución del matrimonio, y la ha conservado a través de la historia. En el siglo XVI se amplió la disolución del matrimonio a nuevas figuras, que difícilmente se pueden incluir en el privilegio paulino, ante la necesidad de atender a algunas acciones misionales, las cuales aunque en un principio fueron para casos concretos el Código del 1917 les dio un carácter general para toda la comunidad cristiana. En el siglo XX, ante la apertura que ha tenido la sociedad a todas las culturas se ha visto necesario ampliar la disolución del matrimonio, y en consecuencia tres cauces de tratamiento: el primero por la carta de San Pablo, el segundo por el reconocimiento del Código (cc. 1143-1147 CIC, y cc. 874-858 CCEO), y el tercero mediante la concesión, en cada caso, del Romano Pontífice. Los dos primeros supuestos no tienen un procedimiento porque se disuelven automáticamente, si se cumplen las circunstancias indicadas en la primera carta de San Pablo a los Corintios, y en Código de derecho Canónico. Únicamente exigen una comprobación por el Ordinario para garantizar una recta actuación en cada caso. En cuantop a la tercera vía, por concesión del Romano Pontífice, como actúa con potestad vicaria en materia de Derecho divino, es necesario comprobar las condiciones requeridas para la concesión de la gracia. Por ello se establecen en estas Normas un proceso administrativo que se inicia en las Iglesias locales, sin previa autorización de la Sede Apostólica, y una vez recogido todo el material necesario, para comprobar que se dan las circunstancias requeridas, con el voto pro rei veritate del Obispo, se envía el expediente a la Sagrada Congregación de la Doctrina de la Fe, donde examinada toda la documentación recibida, si se estima que hay motivos suficientes lo presenta al Romano Pontífice, para que éste libremente, puesto que es una concesión graciosa, mediante rescripto, conceda la disolución del matrimonio anterior, y autorice la celebración de un nuevo matrimonio a favor de la fe de algún miembro de la Iglesia. The process of dissolution of the marriage bond in favour of the faith The beginnings of dissolution of marriage in favor of the faith are found in St. Paul's First Letter to the Corinthians (1Cor 7,12-17), which the Church has interpreted as a dissolution of marriage and which it has preserved throughout its history. The 16th century saw the introduction of new grounds for the dissolution of marriage; these grounds could hardly be included in the Pauline Privilege but solved different problems raised by missionary activity. These new ways were originally to deal with concrete cases, but the 1917 Code gave them a general character for the whole Christian community. During the 20th century, given the openness which society has had to all cultures, it has been seen to widen the dissolution of marriage to new approaches. This has given rise to three ways to dissolve a marriage and, consequently, three ways of dealing with it: the first, according to the Letter of St. Paul; the second, according to the Code (cc.1143-1147 CIC , and cc. 854-858 CCEO); and the third, by means of a grace conceded in each case, by the Roman Pontiff. The first two approaches need no procedure because they are dissolved automatically if they meet the circumstances indicated in 1Cor or in the Code of Canon Law. They merely require proof for the Ordinary in order to guarantee a correct application in each case. When dealing with the third way, by confessin of the Roman Pontiff, who acts with vicarious power in matters of Divine Law, it is necessary to prove the conditions required for the concession of the grace. Because of this, an administrative process is established which starts in the local church without prior authorisation of the Holy See; once all the necessary material is collected in order to prove that conditions are met, the case is sent to the Sacred Congregation for the Doctrine of the Faith, along with the opinion of the Bishop pro rei veritate, once all the submitted documentation has been studied, if there are deemed to be sufficient grounds, the petition is presented to the Roman Pontiff, so that he may freely conced, given that it is grace which is being granted, the dissolution of the previous marriage by means of a rescript and authorise the celebration of a new marriage in favour of the faith of some member of the Church | ||
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