Dissertations / Theses on the topic 'Declaration of nullity of marriage'

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It analyzed in the present study the declaration of matrimonial nullity in the Canonical Right and in the Civil Right, the brightest notes from the Code of Canonical Right of 1983, and of the Brazilian Civil Code that entered in validity on January 10,2003 presenting previously the essential properties of the marriage, concept, the reasons for the matrimonial nullity in those two legislations; at the end it was about the effects and of the procedure for obtaining the nullity declarations in the Canonical Right. It considered that in Spain, Italy, Portugal and Dominican Republic, for concordat force among the State and the Church, the religious celebration of the marriage and the nullity declaration dictated by the Ecclesiastical Tribunal have civil effects once assisted the determination in the law. It presented proposal so that in Brazil, as well as the married couple can attribute civil effects to the religious celebration of the marriage proceeding to the previous or posterior recording of the celebration before the civil official registration, and having certification of inexistence of impediments to request the registration in the occupation of the Civil registration of the Natural People so that the religious marriage has civil effects, there also be, legal disposition that checks civil effects to the declaration of nullity of those marriages when dictated by the Ecclesiastical Tribunal
Analisou no presente estudo a declaração de nulidade matrimonial no Direito Canônico e no Direito Civil, a luz do Código de Direito Canônico de1983, e do Código Civil brasileiro que entrou em vigência em 10 de janeiro de 2003, apresentando preliminarmente as propriedade essenciais do matrimônio, conceito, os motivos ensejadores da nulidade matrimonial nessas duas legislações; ao final tratou dos efeitos e do procedimento para obtenção da declaração de nulidade no Direito Canônico. Considerou que na Espanha, Itália, Portugal e República Dominicana, por força de concordata firmada entre o Estado e a Igreja, a celebração religiosa do matrimônio e a declaração de nulidade ditada pelo Tribunal Eclesiástico tem efeitos civil uma vez atendido o disposto na lei. Apresentou proposta para que no Brasil, assim como os nubentes podem atribuir efeitos civis à celebração religiosa do casamento uma vez procedendo à habilitação previa ou posterior à celebração perante o oficial do registro civil, e havendo certificação de inexistência de impedimentos requerer a inscrição no ofício do Registro Civil das Pessoas Naturais para que o casamento religioso tenha efeitos civis, haja também, disposição legal que confira efeitos civis à declaração de nulidade desses casamentos quando ditadas pelo Tribunal Eclesiástico

The mutual recognition and acceptance of canon law and civil law have generated interesting debates through the centuries. This is particularly true since the Second Vatican Council called for a new way of thinking on matters pertaining to our religious way of life and on our relationship with other peoples and nations. As a result many pastorally important issues have surfaced. One of these is the possibility for the Church of recognizing and accepting a legitimate decision of the nullity of a marriage by a civil court. India, a secular country by constitution, accommodates many religions. The State recognizes the laws of all religious groups and acknowledges them as Personal Civil Laws, such as Indian Christian Marriage Act of 1872 and the Indian Divorce Act of 1869, governing matters such as marriage, succession, and divorce. Therefore, when carrying out any action which has consequences in civil law, every person is expected to observe his/her applicable personal civil law. According to the Church's teaching, marriage is indissoluble. However, the Church provides for a declaration of invalidity under strict conditions. A close examination of the ecclesial and civil laws indicates that, in order to protect the sacredness of this institution and to prevent invalid marriages, both systems have established a number of impediments and defects of consent which invalidate marriage ab initio. While Indian civil courts do not recognize the declarations of nullity granted by an ecclesiastical court, the Church does not accept a civil decree of nullity or of divorce. This particular confrontation between the two systems of laws naturally results in undue pain, tension and financial burdens for the persons involved. Therefore, we ask the question: Is it possible for the Church formally to accept a legitimately issued civil decree of nullity and allow the parties to marry in accordance with the norms of canon law without submitting them to a fresh new canonical trial? This question defines the hypothesis of our dissertation. Our study has demonstrated that there is substantial agreement between canon law and Indian civil law on several substantive aspects of marriage. For example, both hold that the right to marriage is a natural right of every human being. Both have established impediments in order to protect the social institution of marriage from being contracted invalidly. Both systems also recognize the invalidating effect of deceit. Once it is proven with moral certainty, or beyond reasonable doubt, that one party was deceitful in obtaining the consent of the other, both systems of law consider the marriage null and void. Therefore, at least in the case scenario discussed in our study, the Church can formally recognize and accept a civil declaration of invalidity of a marriage and declare the parties involved free to enter upon a new canonical marriage according to the norms of canon law. We maintain that this conclusion, mutatis mutandis, can be applied also to other similar hypotheses.

Marriage is one of the most important socialand legal institutions of humanity. Over time, its concept has varied and has adapted to thesocial and cultural evolution of our societies.In this article, the author proposes a new constitutional concept of marriage, which includes same-sex couples, explaining also the role that the principle of promotion of marriage, protected in the Constitution, plays in its configuration.
El matrimonio es una de las instituciones sociales y jurídicas más importantes de la humanidad. A lo largo del tiempo, su concepto ha variado y ha ido adaptándose a la evoluciónsocial y cultural de nuestra sociedad.En este artículo, el autor postula un nuevo concepto constitucional del matrimonio, el cual incluye a las personas del mismo sexo, explicando también el rol que cumple en su configuración el principio de promoción del matrimonio amparado en la Constitución.

O declínio de casamentos, especialmente os religiosos, documentados em várias pesquisas sócio-demográficas, tem suscitado inúmeras indagações. Paralelamente a esse declínio, as uniões consensuais, que independem de vínculo civil e religioso têm aumentado e, no plano da vida cotidiana, expressam rompimentos com valores e normas tradicionais, tornando-se uma prática comum atualmente. Contudo, o fiel que contrai matrimônio na Igreja Católica e se separa do cônjuge fica proibido de participar plenamente das atividades da Igreja se constituir nova união. Entretanto, nem todo casamento católico é válido. Para verificar a validade de um casamento, o poder judiciário da Igreja, a pedido do interessado, inicia um processo de nulidade matrimonial, por meio do qual, os juízes eclesiásticos apreciam a história conjugal do casal. Após várias fases, é homologada a sentença final e se for declarada a nulidade matrimonial, o fiel pode contrair novas núpcias. Tal procedimento da Igreja ainda é pouco conhecido entre os próprios fiéis. Os colaboradores da pesquisa foram dez pessoas, cinco homens e cinco mulheres, que deram entrada ao processo de nulidade matrimonial e já conseguiram a sentença final, tendo se casado novamente. A coleta de dados foi realizada através de entrevistas individuais, gravadas e transcritas na íntegra, e de observações registradas nas residências dos colaboradores, que foram anotadas em diário de campo. O trabalho objetivou compreender as motivações das pessoas que solicitaram a nulidade do casamento religioso através do Tribunal Eclesiástico, como souberam da possibilidade de nulidade matrimonial e por que iniciaram o processo de nulidade. Pretendeu-se ainda investigar como se deu o primeiro casamento, os significados que atribuíram à separação conjugal, como vivenciam a nova união e organizam a vida familiar após contraírem outra união e a influência que a Igreja exerce nessa nova união. A análise desses dados foi qualitativa e está fundamentada em referenciais teóricos da Psicologia, da Antropologia e do Direito Canônico. A análise dos dados indica que desde o início da primeira união o relacionamento com o cônjuge mostrou-se pouco profundo, e a isso foram se somando diversas dificuldades, inclusive a infidelidade, apontada como um dos motivos de separação. Os colaboradores descreveram o período da separação e o da tramitação do processo de nulidade matrimonial como doloroso, mas o fato de terem se casado novamente na Igreja - direito adquirido com a declaração de nulidade do casamento - é percebido e avaliado como conquista positiva, que contribui para o êxito do matrimônio atual. A interpretação dos dados aponta ainda que diversas instâncias da Igreja podem atuar em trabalhos preventivos para que as pastorais, especialmente a do curso de noivos, ofereçam formação adequada para a orientação dos nubentes.
The decline of marriages, especially the religious ones, well documented in several socio-demographic researches, has raised countless issues. Aside to this fall, the consensual unions that do not depend on civil and religious bond have grown daily and they express the rupture of traditional values and rules, which has become a pervasive practice nowadays. However, the churchgoer who marries in the Catholic Church and later separates from his or her spouse becomes prohibited from fully partaking in the Church activities if a new union may happen. Nevertheless, not every Catholic marriage is valid. In order to verify the authenticity of a marriage, upon request of the interested person, the judiciary power of the Church initiates a matrimonial nullity process in which the ecclesiastic judges examine the conjugal history of the couple. After several phases, a final sentence is homologated and if the matrimonial nullity is granted, the churchgoer is deemed enabled to remarry. Such Church procedure is little known among the churchgoers. There were ten research collaborators, five men and five women, who began the matrimonial nullity process. They were awarded the final sentence and have already remarried. The data collection was acquired through personal interviews, recorded and entirely transcribed, and from observations registered within the collaborators households, which were noted in a field diary. The project aimed to comprehend the motivation of the people requesting the religious matrimonial nullity through the Ecclesiastic Tribunal, how they found out the possibility of such process, and the reasons for pursuing it. In addition, this project sought to investigate details on how the first marriage happened, the meaning allotted to the marital separation, how the new union is lived as a family life after the new union, and the influence that the Church has in this new union. The analysis of these data was qualitative as it is supported by theoretical references of Psychology, Anthropology, and Canonized Law. The data analysis indicates that since the beginning of the first union the relationship with the spouse was not profound. As a result, various difficulties began to add up including infidelity, which was appointed as one of the reasons for the separation. The collaborators described the period of separation and the matrimonial nullity process as painful, however the fact of having been able to marry in the Church again a right acquired with the declaration of the matrimonial nullity is perceived and appraised as a positive accomplishment, which contributes to the success of the current matrimony. Furthermore, the data interpretation also reveals that various jurisdictions of the Church can act in preventive works so that the pastoral, particularly the pre-marital counseling courses, offer an adequate foundation for the orientation of the betrothed.

In light of women’s marginal status in church governance and ministry through most of recorded history, feminist trinitarian ecclesiology is needed to transform the church’s institutional and spiritual life. While Vatican II provided the paradigm shift and promising anthropology essential for an egalitarian church, feminist ecclesiology prompts a radical transformation of its hierarchical and patriarchal structures and practices so that it may truly embody the Trinity. Trinitarian life provides practical and radical consequences for Christian life, and provides a model of church marked by relationships of equality, mutuality, unity and reciprocity. It also provides a strong ecclesiological argument for reform of the juridical Catholic nullity of marriage process, which may pave a pathway for the civilly remarried to receive the sacraments of Reconciliation and Holy Eucharist.

Nello studio si approfondisce il rapporto tra due realtà: l’una giuridica, il consenso matrimoniale, e l’altra appartenente all’ambito del fatto, la condotta pre e para suicidaria. La necessità concreta è stata comprendere in modo univoco l’interazione tra la libertà del consenso – quale dimensione fondamentale affinché questo possa dispiegare effetti giuridici – ed alcune condotte poste in essere da uno dei due nubenti o da terzi, così da valutare come queste possano incidere sulla validità dell’atto. Si sono considerati due capi di nullità – il metus ed il gravis defectus discretionis iudicii – che dottrina e giurisprudenza considerano quelli che coinvolgono la facoltà volitiva, approfondendo nella prima parte il rapporto tra le condotte di fatto e la libertà esterna mentre nella seconda in merito alla libertà interna. Il metodo è stato quello di analisi della giurisprudenza quale fonte che permette sia di interpretare la norma sia di precisarne ed incarnarne le fattispecie. Conclusione è che le condotte pre e para suicidarie non possano inserirsi tra le circostanze che rendono manifesta la nullità del matrimonio in relazione alla libertà del consenso, infatti non è possibile sostenerne il valore presuntivo ma è necessario, volta per volta, confrontarle con gli altri fatti riportati nelle tavole processuali.
The study examines the relationship between two realities: one legal, marriage consent, and the other belonging to the context of the fact, pre and para suicidal conduct. The concrete need was to understand in a univocal way the interaction between the freedom of consent - as a fundamental dimension for this to have legal effects - and some behaviors put in place by one of the two engaged or by third parties, so as to evaluate how these can affect on the validity of the deed. Two heads of nullity have been considered - the Grave fear and the Lake of discretion of judgment - which doctrine and jurisprudence consider those that involve the willful faculty, deepening in the first part the relationship between conduct and external freedom while in the second on the internal freedom. The method was to analyze the jurisprudence as a source that allows both to interpret the law and to specify and embody the cases in point. The conclusion is that the pre- and para-suicidal behaviors cannot be inserted among the circumstances that make the nullity of the marriage manifest in relation to the freedom of consent, in fact it is not possible to support the presumptive value but it is necessary, every time, to compare them with the other facts. reported in the procedural tables.

Peut-on parler d’une théorie des nullités dans la doctrine après le Code civil ? C’est à cette question que l’on a cherché à répondre dans ce travail. En effet, la réponse, habituellement, apportée à cette dernière appelle des précisions. Selon cette réponse, après le Code civil, il y a eu une théorie des nullités dans la doctrine. D’abord, il y a eu une doctrine classique qui est composée, majoritairement, d’auteurs du XIXème siècle. Ensuite, à coté de cette doctrine, il y a eu une doctrine dite moderne, composée majoritairement d’auteurs du XXème siècle. Si, pour construire une théorie générale des nullités, la doctrine classique a utilisé l’état de l’acte, la doctrine moderne elle, elle a utilisé le critère lié au but de la règle violée. Dans ce travail, on a cherché à renouveler cette réponse, d’une part en mettant en évidence les limites de l’idée d’une doctrine classique ou moderne et d’autre par en montrant l’inadéquation de ces théories générales, construites par les auteurs après le code civil, au droit positif. Ce qui nous a permis de proposer d’abandonner toute vision globale sur doctrine et sur la théorie des nullités. Aussi, on a proposé de remplacer cette vision globale par une conception diverse des nullités. Une conception diverse d’abord, en ce qui concerne la doctrine, dans la mesure où il n’y a pas d’un coté la doctrine classique et de l’autre la doctrine moderne. Mais aussi une conception diverse en ce qui concerne la théorie des nullités elle-même, dans la mesure où il n’y a pas une seule théorie pour tous les types de contrats, mais des théories diverses qui épousent les spécificités de chaque contrat. Telles sont les conclusions auxquelles nous sommes parvenus à l’issue de ce travail
Can we speak of a theory of nullity in the doctrine after the Civil Code? This is the question we sought to answer in this work. Indeed, the answer usually given to the latter requires clarification. According to the response after the Civil Code, there was a theory of nullity in the doctrine. First, there was a classical doctrine which is composed mainly of lawyers of the nineteenth century. Then, next to this doctrine, there was a doctrine called modern, composed mainly of lawyers of the twentieth century. If, to construct a general theory of nullity, the classical doctrine has used the state of the act, the modern doctrine, she has used the criterion related to the purpose of the rule breached.In this study, we sought to renew this response, first by highlighting the limits of the idea of a classic or modern doctrine and the other by showing the inadequacy of these general theories, built by the authors after the Civil Code, the positive law. This allowed us to propose to abandon any overall vision and doctrine on the theory of nullity. Also, it was proposed to replace this global vision by various design nonentities. A diverse design first, with regard to doctrine, to the extent that there is no one side the classical doctrine and other modern doctrine. But also various design regarding the theory of nullity itself, insofar as there is no single theory for all types of contracts, but various theories that espouse the specifics of each contract.These are the conclusions we have reached the end of this work

The The Diploma Thesis deals with the institute of Catholic marriage, also called matrimony, and aims to provide detailed analyses on nullity of matrimony due to invalidity of matrimonial consent and its declaration. Firstly, the Thesis states a definition of matrimony with respect to Sacrament of Marriage being governed by the divine law, the canonical law, and, in regards to certain effects, the civil law. Pursuant to Code of Canon Law [CIC], 1983, canon 1055, §1, the matrimonial covenant, by which a man and a woman establish between themselves a communion of the whole life, is by its nature ordered toward the good of the spouses and procreation and education of offspring. Hence, marriage is a contract by which a man and a woman become irrevocably united, the Code of Canonic Law set up essential properties of marriage obligationes matrimonii essentialis, which are not to be excluded by either contractants. The Thesis further provides commentary on the grounds for the invalidity of the matrimonial consent, by descripting the reasons for nullity of matrimony which are defined by the Code of Canon Law, and can be grouped under these main causes: serious mental incapacity, incapacity to assume obligations, ignorance, error of person,simple error, fraud, simulation, conditional marriage, force and...

Partindo da doutrina da indissolubilidade, houve um longo percurso no debate sobre o tema dos divorciados recasados. O que permitiu focalizar o tema, ter uma abordagem abrangente e centrada na pessoa, conciliar opiniões, avançar com novas propostas pastorais, desenvolver modelos de formação para os sacerdotes, equipas de casais e comunidades, aplicar processos de acompanhamento e discernimento dos casais, e introduzir alterações na disciplina da Igreja. Os Sínodos sobre a Família de 1980, 2014 e 2015 tiveram um grande impacto no interior da Igreja, com a criação de uma nova mentalidade e de novas atitudes. Lançaram novos desafios às comunidades, na missão de acompanhamento e integração destes fiéis, aos sacerdote que acompanham o processo de discernimento, para o eventual acesso aos sacramentos, e propuseram novos conceitos e uma nova linguagem. A Exortação Amoris Laetitia, acolhe os novos caminhos que partem da realidade concretas das famílias em situação de fragilidade, propondo uma nova abordagem: discernimento, acompanhamento, integração e reconciliação. Cada caso é um caso e o Papa Francisco, pela nota 351, defende que, em certos casos, poderia haver também a ajuda dos sacramentos, recordando que a Eucaristia “não é um prémio para os perfeitos, mas um remédio generoso e um alimento para os fracos”. O Papa declarou a interpretação do Capítulo VIII da Amoris Laetitia, feita pelos bispos da Região de Buenos Aires, como Magistério Autêntico. Está dado o mote para a sua aplicação em todas as dioceses e definidos os critérios a serem utilizados no processo de discernimento e no acesso aos Sacramentos da Eucaristia e da Penitência.
Starting from the doctrine of indissolubility, there was a long course in the debate on the subject of remarried divorcees. This has made it possible to focus on the theme, to have a comprehensive and person-centered approach, to reconcile opinions, to advance new pastoral proposals, to develop training models for priests, couples and community teams, to apply couples' follow-up and discernment processes, and to introduce changes in Church discipline. The Family Synods of 1980, 2014 and 2015 had a major impact within the Church, with the creation of a new mentality and new attitudes. They introduced new challenges to the communities, in the mission of accompanying and integrating these faithful, to the priests accompanying the process of discernment, to the eventual access to the sacraments, and to propose new concepts and a new language. The Amoris Laetitia Exhortation welcomes the new paths that depart from the concrete reality of fragile families, proposing a new approach: discernment, accompaniment, integration and reconciliation. Each case is a case and Pope Francisco, by note 351, argues that in certain cases there could also be the help of the sacraments, recalling that the Eucharist "is not a prize for the perfect, but a generous medicine and a food for the weak. " The Pope declared the interpretation of Chapter VIII of Amoris Laetitia, made by the bishops of the Region of Buenos Aires, as Authentic Magisterium. It is given the nickname for its application in all dioceses and defined the criteria to be used in the process of discernment and access to the Sacraments of the Eucharist and Penance.

Addictological causes of declaration of nullity of marriage in contemporary canon law of the Roman Catholic Church Abstract This thesis presents in detail the addictological causes of marriage nullity in canon law of the Roman Catholic Church. According to the Canon Law (Codex iuris canonici, 1983) a marriage may be declared null because of psychological inability under certain conditions. The addiction (and addictive behavior) is one of the most serious mental illnesses. Pope Francis pointed out the addiction as a "new form of slavery" and a "wound in our society" which should be combated with education and rehabilitation. In many cases the legal proceedings are very difficult and the canonical lawyers need the expert report from the field of addictology, psychology and psychiatry. The aim of this thesis is to give the essential addictological and psychological knowledge connected with the regulations listed in canon 1095 of the actual canonlaw code.

Content of graduation theses is focused on civil divorce and church nullity of marriage. Graduation theses are divided in three Themes, secular law, canon law and comparison. First part is aimed at civil law which regulates divorce. Second part is focused on canon law. It conducts a study of church nullity of marriage in consequence of marriage agreement failure, canon form or impedimenta presence. Third part compares ways of marriage termination in Czech secular law and ways of marriage cessation in catholic canon law. It tries to find their equivalent components, their dissimilarities and relationship. The canon law is a base of comparison. Secular law is based upon the tenet of marriage dissolvability. Canon law is based upon the tenet of marriage indissolubleness. Marriage divorce in the civil law is ineffective in the canon law respectively church nullity of marriage is ineffective in the secular law of the Czech Republic.