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Multiple media reports have given rise to the misconception that Pope Francis is polling Catholics for their views on Church teaching and practices.

 

 BY PETER JESSERER SMITH Staff Writer

 

Pope Francis Portrait Painting

Pope Francis Portrait Painting (Photo credit: faithmouse)

WASHINGTON — Pope Francis wants to know about the state of marriage and the family in the Church, before the bishops meet in Rome for an extraordinary synod next year. However, the lay faithful should not expect to be receiving a survey on their views from the Vatican anytime soon. 

For one thing, the Vatican’s survey is being handled at the diocesan level, and the aim is to collect raw data, not opinions on Church doctrine or discipline, in advance of the 2014 synod. The data will help inform the bishops as they develop pastoral solutions for the challenges faced by modern families.

“Each bishop determines what is the most useful and reasonable manner of consultation to assist him in preparing his report for the Vatican,” said Don Clemmer, assistant director of media relations at the U.S. Conference of Catholic Bishops (USCCB).

Clemmer said once a diocese completes its report, the data will be sent back to the USCCB and then forwarded on to the Vatican.

It is too early to say how each of the U.S. dioceses will handle the questionnaire. The Archdiocese of Denver’s communications office informed the Register that the archdiocese is studying how best to approach the questionnaire and will be forming a plan over the next few weeks. In the Diocese of Fort Wayne-South Bend, Ind., according to the communications office, Bishop Kevin Rhoades has not yet had an opportunity to meet with his cabinet to discuss how they will gather the survey data.

The Diocese of Harrisburg, Pa., said that it will be distributing the survey to all priests and deacons in its 15 counties and that it may include those involved in parish marriage ministries as well.

“It will be a big job to read and compile all the surveys in the short time allotted, but I feel that it will be worth it to share this information about marriage in central Pennsylvania with the larger Church,” said Victoria Laskowski, the diocese’s director of marriage and family ministries.

The responses from all the dioceses have to be returned to the Vatican by the end of January 2014.

2014 Synod

emblem of the Papacy: Triple tiara and keys Fr...

emblem of the Papacy: Triple tiara and keys Français : emblème pontifical Italiano: emblema del Papato Português: Emblema papal. (Photo credit: Wikipedia)

The synod is set for Oct. 5-19 and will focus on “The Pastoral Challenges of the Family in the Context of Evangelization.” The bishops and Pope Francis will discuss pastoral responses to the problems of divorce and same-sex “marriage,” as well as other challenges to the health of families.

The 39 questions in the Vatican survey form part of a preparatory document that addresses such topics as “Pastoral Care in Certain Difficult Marital Situations,” the “Union of Persons of the Same Sex,” the “Education of Children in Irregular Marriages,” “Openness of the Married Couple to Life” and the “Relationship Between the Family and the Person.”

“This is huge, to have an extraordinary synod focused specifically on the family,” said Bill May, president of Catholics for the Common Good, a lay apostolate focused on evangelizing the culture.

May is the author of a recent book called Getting the Marriage Conversation Right, and his organization has been focused on presenting the Church’s teachings on marriage and family in a compelling way.

“The questionnaire reflects an interest in trying to understand the problems of the family more deeply as they try to prepare and address it,” he said.

Misunderstandings

Vatican City

Vatican City (Photo credit: @Doug88888)

The Vatican’s worldwide survey, however, has been misunderstood by others and inaccurately described in a number of media outlets as an opinion survey or a poll of the views lay Catholics may have on marriage, family and sexuality.

Vatican officials involved with preparing for the synod have made clear that the preparatory document and questionnaire are geared toward finding pastoral solutions for the modern challenges to the family, not altering Church teaching.

Cardinal Péter Erdő, primate of Hungary, said at a Nov. 5 press conference that the aim of the Vatican survey is to obtain “concrete and real data” from dioceses to inform the synod’s discussions.

“The document contains, as well as a general presentation on the matter, various essential biblical and magisterial quotations on the theme as well as a questionnaire on the main challenges regarding the family,” Cardinal Erdő said.

One lay Catholic organization, however, has taken upon itself to publish an online version of the survey. Catholics in Alliance for the Common Good — a separate and distinct organization unrelated to Catholics for the Common Good — has posted a truncated version of the Vatican questionnaire, under a heading that reads, “Communicating the Sense of the Faithful in the United States to Pope Francis.” The organization says it will send the responses to the USCCB “and to the appropriate officials in the Vatican, including the Holy Father himself.”

Catholics in Alliance for the Common Good has been criticized by some Catholic observers, who note that it is a politically partisan group that has acted to undermine Church teachings on abortion.

During the 2008 election campaign, then-Archbishop Charles Chaput of Denver publicly criticized the organization, commenting that “… the work of Democratic-friendly groups like Catholics United and Catholics in Alliance for the Common Good have done a disservice to the Church, confused the natural priorities of Catholic social teaching, undermined the progress pro-lifers have made and provided an excuse for some Catholics to abandon the abortion issue, instead of fighting within their parties and at the ballot box to protect the unborn.”

Only a Preparatory Document

However, it appears unlikely that anything other than the diocesan responses to the official Vatican survey will be considered.

Vatican spokesman Father Federico Lombardi explained that the Vatican questionnaire is “only a document sent to bishops’ conferences throughout the world” to help prepare for the extraordinary synod.

The USCCB Office of Communications also said it could not comment about third-party surveys — only on the official survey being sent to the bishops.

Pope Francis’ call for an extraordinary synod of bishops in 2014 was announced by the Vatican in October.

The synod’s discussions on the family are expected to be taken up again in 2015, at the regular worldwide synod of bishops, which falls on the 50th anniversary of the restoration of the synodal system by Pope Paul VI.

Source: Catholic News Register

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Pope Francis

Pope Francis

There are more than 1 billion Catholics worldwide, and Pope Francis wants to know what they think — all of them. The Holy Father is having surveys sent to parishes all over the world, asking for churchgoers thoughts on previously avoided family topics. It’s a clear break with tradition, given that the Catholic Church isn’t usually known for being a grassroots organization. Francis wants to know what his flock thinks about same-sex marriage, divorce, single parents and other family issues that common in 21st-century life.

 
It’s not clear what, if any, changes might come from the surveys, but sometimes it’s enough to just ask the questions and take it from there, particularly on touchy topics. Boston College theology professor Thomas Groome told NBC News, “All of these things have been closed issues and you could be fired for even talking about them. Raising these questions and polling people — it at least signals something other than a closed mind.” 

 

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The Catholic Church opposes gay marriage and the social acceptance of homosexuality and same-sex relationships, but teaches that homosexual persons deserve respect, justice and pastoral care. The Vatican and Pope John Paul II are speaking out against the growing number of places that recognize same-sex marriages. 

Bishops Urge Constitutional Amendment to Protect Marriage

WASHINGTON (CNS) — The Administrative Committee of the U.S. Conference of Catholic Bishops has called for a constitutional amendment to protect the unique social and legal status of marriage. 

In Catholic belief, “marriage is a faithful, exclusive and lifelong union between one man and one woman, joined as husband and wifein an intimate partnership of life and love,” the 47-bishop committee said in a statement released Sept. 10.

Marriage Day

Marriage Day (Photo credit: Fikra)

 

“What are called ‘homosexual unions,’ because they do not express full human complementarity and because they are inherently nonprocreative, cannot be given the status of marriage,” the committee said.

It warned that “the importance of marriage for children and for society” is under attack in U.S. courts and legislatures and in popular culture and entertainment media, which “often undermine or ignore the essential role of marriage and promote equivalence between marriage and homosexual relationships.”

The Administrative Committee — composed of the USCCB’s executive officers, elected committee chairmen and elected regional representatives — is the highest policy and decision-making body of the bishops apart from the entire body when it meets twice a year in general assembly.

The committee, which met in Washington, did not specify language for a federal marriage amendment.

Rather, it committed the bishops to promoting the “essential role of marriage … in our teaching and preaching, but also in our public policy advocacy at the state and national levels and in the important dialogue about how best to protect marriage and the common good in the U.S. Constitution and in our society as a whole.”

“We offer general support for a federal marriage amendment to the U.S. Constitution as we continue to work to protect marriage in state legislatures, the courts, the Congress and other appropriate forums,” it said.

In May, a proposal to amend the U.S. Constitution to define marriage as “the union of a man and a woman” was introduced in Congress.

The bishops cited a recent Vatican document that called legal recognition of same-sex unions “gravely unjust.”

Citing marriage’s unique societal role in the procreation and raising of children, the Vatican said, “The denial of the social and legal status of marriage to forms of cohabitation that are not and cannot be marital is not opposed to justice; on the contrary, justice requires it.”

The Administrative Committee said the church clearly teaches the dignity of homosexual persons and condemns “all forms of unjust discrimination, harassment or abuse.”

The bishops said their defense of marriage focuses “on the importance of marriage, not on homosexuality or other matters.”

The growing U.S. debate over granting marriage rights or equivalent legal status to same-sex unions is part of a contemporary cultural phenomenon across the Western world.

In the United States there have been a number of court and legislative battles over the question of legal benefits for same-sex unions since 1993, when the Hawaii Supreme Court ruled that the state could not exclude same-sex couples from marriage unless it could show compelling state interests and prove that its marriage laws were narrowly tailored to those interests.

That led to legislation in Hawaii granting domestic partnership benefits to same-sex couples.

Vermont adopted similar legislation in 2000 following a similar court ruling there, and a case currently before the Massachusetts Supreme Court challenges that state’s marriage laws.

In the wake of the Hawaii court decision a number of other states amended their marriage laws to ban or strengthen existing bans on same-sex “marriage,” but provision of equivalent benefits and protections to same-sex partnerships has increased on a number of fronts, including companies and some local governments deciding to provide spousal benefits to same-sex partners of employees.

Canada’s federal government has been struggling since July to create new laws implementing a Canadian Supreme Court decision that the traditional definition of marriage violates the equality provision of that nation’s constitution.

Responding to a legislative proposal to redefine marriage as “the lawful union of two persons to the exclusion of all others,” the bishops of Canada Sept. 10 urged people to oppose “a redefinition of marriage that includes same-sex partners.”

When the Dutch Parliament voted to recognize same-sex unions as marriages in 2000, Pope John Paul II denounced the decision.

Calling marriage between a man and a woman a fundamental part of human reality and the basic unit of society, the pope said, “No other form of relationship between persons can be considered as an equivalent to this natural relationship between a man and a woman out of whose love children are born.”

In 1996 the heads of two bishops’ committees — domestic policy and marriage and family — issued a joint statement firmly opposing any “attempts to grant the legal status of marriage to a relationship between persons of the same sex.”

The following year the bishops’ conference sent all bishops a 77-page resource paper addressing the pastoral, legal, social and theological issues posed in the debate over treating same-sex unions the same as marriages.  

Source: Catholic News Service 

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Humanae Vitae (Latin: Of Human Life)

Pope Paul VI Issued Humanae Vitae on 25 July 1968

Summary

Affirmation of traditional teaching

In this encyclical Paul VI reaffirmed the Catholic Church’s traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control,[2] which were noted by the Pope in his encyclical.[3] The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI,[4]Pius XII[5] and John XXIII,[6] all of whom had insisted on the divine obligations of the marital partners in light of their partnership with God the creator.

Doctrinal Basis

Paul VI himself, even as commission members issued their personal views over the years, always reaffirmed the teachings of the Church, repeating them more than once in the first years of his Pontificate.[7]

To Pope Paul VI, as with of all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae Vitae, that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator.[8] This is divine partnership, so Paul VI does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: Marital relations are a source of great joy, but also of difficulties and hardships.[8] The question of human procreation, exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology.[9] According to Paul VI, married love takes its origin from God, who “is love”, and from this basic dignity, he defines his position:

  • Love is total — that very special form of personal friendship in which husband and wife generously share everything, allowing no unreasonable exceptions and not thinking solely of their own convenience. Whoever really loves his partner loves not only for what he receives, but loves that partner for the partner’s own sake, content to be able to enrich the other with the gift of himself.[10]

The encyclical opens with an assertion of the competency of the

English: Pope Paul VI

English: Pope Paul VI (Photo credit: Wikipedia)

magisterium of the Catholic Church to decide questions of morality. It then goes on to observe that circumstances often dictate that married couples should limit the number of children, and that the sexual act between husband and wife is still worthy even if it can be foreseen not to result in procreation. Nevertheless, it is held that the sexual act must “retain its intrinsic relationship to the procreation of human life”, and the “direct interruption of the generative process already begun” is unlawful.[citation needed]

Every action specifically intended to prevent procreation is forbidden, except in medically necessary circumstances. Therapeutic means necessary to cure diseases are exempted, even if a foreseeable impediment to procreation should result, but only if infertility is not directly intended.[11] This includes both chemical and barrier methods of contraception.[citation needed] All these are held to directly contradict the “moral order which was established by God”. Abortion, even for therapeutic reasons, is absolutely forbidden, as is sterilization, even if temporary. Therapeutic means which induce infertility are allowed (e.g., hysterectomy), if they are not specifically intended to cause infertility (e.g., the uterus is cancerous, so the preservation of life is intended). Natural family planning methods (abstaining from intercourse during certain parts of the menstrual cycle) are allowed, since they take advantage of “a faculty provided by nature.”[citation needed]

The acceptance of artificial methods of birth control is then claimed to result in several negative consequences, among them a “general lowering of moral standards” resulting from sex without consequences, and the danger that men may reduce women “to being a mere instrument for the satisfaction of [their] own desires”; finally, abuse of power by public authorities, and a false sense of autonomy.[12]

Appeal to natural law and conclusion

Public authorities should oppose laws which undermine natural law;[13] scientists should further study effective methods of natural birth control; doctors should further familiarize themselves with this teaching, in order to be able to give advice to their patients,[14] priests must spell out clearly and completely the Church’s teaching on marriage.[15] The encyclical acknowledges that “perhaps not everyone will easily accept this particular teaching”, but points out that the Roman Catholic Church cannot “declare lawful what is in fact unlawful”, because she is concerned with “safeguarding the holiness of marriage, in order to guide married life to its full human and Christian perfection.”[16] This is to be the priority for his fellow bishops and priests and lay people. The Pope predicts that future progress in social cultural and economic spheres will make marital and family life more joyful, provided God’s design for the world is faithfully followed.[16] The encyclical closes with an appeal to observe the natural laws of the Most High God. These laws must be wisely and lovingly observed.[17]

 

 
 
 

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The Catholic Church views marriage as not merely a necessary union in order to create more humans, but in fact as a holy covenant between a man and a woman which mirrors the relationship of Christ and His Church.

The Catholic  Church’s views marriage as permanent and only between a man and a woman, and divorce as an abomination.

The importance of the teaching & Scriptural support

Many people do not view marriage as essential or even important; it is viewed as a means to avoid sexual sin and provide for the procreation of the species, but is not actually thought to be a means by which a person can be made holy. Of course, this is not the case – the sacrament of matrimony is a source of grace and is the natural state for mankind. In the early chapters of Genesis (before the Fall) marriage is present as the right and correct state for men and women. Finally, the closing passages of the Bible in the book of Revelation speak of the marriage of Christ and the Church. Marriage is not only a source of emotional strength, but a conduit for grace and a mirror of Christ’s relationship with His Church (Ephesians 5:22-32)

The Church teaches that a man and a woman who are married are “one flesh” following Matthew 19:5-6. This is connected with Genesis 1:27 and 2:21-24 which is the prototype of marriage. These passages should be enough to show that marriage is very important indeed and is not merely an afterthought or anything of the sort.

Marriage as only between one man and one woman

In the modern world there are many notions of sex outside marriage, marriage between people of the same gender, open marriages, sexual relationships between three or more people and various other perversions of God‘s clear commandment.

Open to the transmission of new life

Similarly, a number of people maintain that they are “all for traditional marriage” but engage in the use of contraception. This is in defiance of God’s clear commands – not only is contraception opposed to the moral law but the use of contraception has knock-on effects on the rest of morality.

Marriage as a spiritually good thing

In addition to simply being the way God wants people to have children and the only way to have a sexual relationship which is not a sin, marriage and childbearing is a spiritually good thing. In Hebrews 13:4 it is made clear that marriage is to be honored by everyone – this book of the Bible is concerned with spiritual things, and so it is entirely reasonable to assume that marriage should be considered as a spiritual good. In addition, in I Timothy 2:11-15 it says that woman are saved by bearing children – this does not mean that only mothers can enter Heaven, but it means that faithfully bearing and raising children is a source of grace. In addition, it is obvious that educating children correctly and bringing them up to be a faithful Christians is a good thing. Only a family can do this effectively – further demonstrating that marriage is a good thing.

Divorce and remarriage

A number of people today consider that divorce is acceptable to God. This is clearly not the case. When speaking of marriage and divorce in Mark 10:2-12 Jesus makes it clear that man and wife are put together by Godand that man should not seek to divide that. This shows that not only is marriage ordained by God but that divorce is condemned by Him. This passage is a very clear example of the teaching concerning the permanence of marriage – but it is not the only one.

Folio 31r - David Foresees the Mystic Marriage...

Folio 31r – David Foresees the Mystic Marriage of Christ and the Church (Photo credit: Wikipedia)

 

Malachi 2:14-16 makes it clear that God hates divorce. Matthew 5:32-33, 19:4-9, Mark 10:11-12 and Luke 16:18 make is clear that divorce and remarriage is adultery. Romans 7:2-3 and I Corinthians 7:10-11 also contain clear teaching about divorce. How anyone can argue – based on these verses which equate divorce and remarriage with adultery – that God is somehow “okay” is a mystery to the Catholic Church. Many of those who hold these views, however, have simply not read these verses – merely presenting the verses to them is often enough to prove the Catholic viewpoint.

Annulments

A number of non-Catholics (and even Catholics) are of the opinion that the Catholic Church is hypocritical, condemning divorce but allowing annulments (a similar view exists among some people concerning contraception and NFP). This is based on the faulty understanding that an annulment is a Catholic divorce and breaks the marriage bond.

In the first place, the word annulment is misleading and slightly inaccurate – the correct term is a “decree of nullity”. The word annulment implies that the Church makes a choice and decision to actively annul (i.e. make void) the marriage – this is not what happens. A decree of nullity is a declaration – not that the marriage is now void – but that there never was a marriage in the first place.

The process of obtaining a decree of nullity is designed to test and see if the marriage was correctly celebrated and entered into – if it was not, then no marriage existed in the first place. The tribunal seeks to determine if there are any defects in the sacrament – were the people who entered into the marriage entering into it with full consent and knowledge of what marriage entailed? Did they hold the Catholic view of marriage? Were they psychologically capable of making the vows? Was there any deceit in the marriage, or were there things such as pre-nuptial agreements which pointed towards an acceptance of divorce? Were the two people actually able to marry (or were they already married?)

As can be imagined there are many things which can happen which would make a marriage void – that is, prevent there from being a marriage in the first place. Marriages never “become void” but it can be discovered that what people thought was a marriage was not.

In order to minimize the potential for prospective spouses to enter into a marriage which is not valid (and also to strengthen the marriage bond) the Catholic Church encourages and requires those wanting to get married to go through various courses and retreats in order to better understand what is required for them. Some couples – after learning the great commitment and devotion required for marriage – choose not to get married at that time, or indeed ever, as they feel they are incapable of it. While this can seem sad, this is much, much better than couples who are not suited being joined together in marriage.

Marriage after death

A very popular phrase spoken by lovers is “I will love you forever” – which is hopefully true, as all people want their spouses to get to Heaven, where everyone loves everyone else! But what many people mean is that they will be married forever – something which is not supported by Church teaching, although is believed by the Mormons.

Marriage is a physical joining of two people into “one flesh” and lasts only until death. It is for this reason that both men and women are allowed to marry again after being widowed – the marriage bond is dissolved on death.

This teaching – in addition to being common sense based on the fact that marriage is a physical union of man and woman (through sexual activity) which makes them one flesh, and we will not have bodies in Heaven until the resurrection of the body – follows the Scriptures. In Mark 12:18-27 Jesus is tested by the Sadducees (who denied the physical resurrection of the body). Here Jesus makes it very clear that men and women are not married in Heaven. Not only is Jesus correcting the Sadducees’ false notions about the resurrection of the body, but is also giving us very important teaching concerning the nature of marriage after death – something that most Mormons conveniently ignore.

Source: Catechism of The Catholic Church

 

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Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person – among which is the inviolable right of every innocent being to life. 72 

Before I formed you in the womb I knew you, and before you were born I consecrated you. 73 

My frame was not hidden from you, when I was being made in secret, intricately wrought in the depths of the earth. 74 

2271 Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law: 

You shall not killthe embryo by abortion and shall not cause the newborn to perish. 75 

English: A six week embryonic age or eight wee...

English: A six week embryonic age or eight week gestational age intact Embryo, found in a Ruptured Ectopic pregnancy case. (Photo credit: Wikipedia)

God, the Lord of life, has entrusted to men the noble mission of safeguarding life, and men must carry it out in a manner worthy of themselves. Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes. 76 

2272 Formal cooperation in an abortion constitutes a grave offense. The Church attaches the canonical penalty of excommunication to this crime against human life. “A person who procures a completed abortion incurs excommunication latae sententiae ,” 77 “by the very commission of the offense,” 78 and subject to the conditions provided by Canon Law. 79 The Church does not thereby intend to restrict the scope of mercy. Rather, she makes clear the gravity of the crime committed, the irreparable harm done to the innocent who is put to death, as well as to the parents and the whole of society. 

2273 The inalienable right to life of every innocent human individual is a constitutive element of a civil society and its legislation : 

“The inalienable rights of the person must be recognized and respected by civil society and the political authority. These human rights depend neither on single individuals nor on parents; nor do they represent a concession made by society and the state; they belong to human nature and are inherent in the person by virtue of the creative act from which the person took his origin. Among such fundamental rights one should mention in this regard every human being’s right to life and physical integrity from the moment of conception until death.” 80 

“The moment a positive law deprives a category of human beings of the protection which civil legislation ought to accord them, the state is denying the equality of all before the law. When the state does not place its power at the service of the rights of each citizen, and in particular of the more vulnerable, the very foundations of a state based on law are undermined. . . . As a consequence of the respect and protection which must be ensured for the unborn child from the moment of conception, the law must provide appropriate penal sanctions for every deliberate violation of the child’s rights.” 81 

2274 Since it must be treated from conception as a person, the embryo must be defended in its integrity, cared for, and healed, as far as possible, like any other human being. 

Prenatal diagnosis is morally licit, “if it respects the life and integrity of the embryo and the human fetus and is directed toward its safe guarding or healing as an individual. . . . It is gravely opposed to the moral law when this is done with the thought of possibly inducing an abortion, depending upon the results: a diagnosis must not be the equivalent of a death sentence.” 82 

2275 “One must hold as licit procedures carried out on the human embryo which respect the life and integrity of the embryo and do not involve disproportionate risks for it, but are directed toward its healing the improvement of its condition of health, or its individual survival.” 83 

“It is immoral to produce human embryos intended for exploitation as disposable biological material.” 84 

“Certain attempts to influence chromosomic or genetic inheritance are not therapeutic but are aimed at producing human beings selected according to sex or other predetermined qualities. Such manipulations are contrary to the personal dignity of the human being and his integrity and identity” 85 which are unique and unrepeatable. 

Source: Catechism of the Catholic Church

 

72 Cf. CDF, Donum vitae I,1.

73 Jer 1:5; cf. Job 10:8-12; Ps 22:10-11.

74 Ps 139:15.

75 Didache 2,2:SCh 248,148; cf. Ep. Barnabae 19,5:PG 2 777; Ad Diognetum 5,6:PG 2,1173; Tertullian, Apol . 9:PL 1,319-320.

76 GS 51 § 3.

77 CIC, can. 1398.

78 CIC, can. 1314.

79 Cf. CIC, cann. 1323-1324.

80 CDF, Donum vitae III.

81 CDF, Donum vitae III.

82 CDF, Donum vitae I,2.

83 CDF, Donum vitae I,3.

84 CDF, Donum vitae I,5.

85 CDF, Donum vitae I,6.

 

 

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