Summary/Abstract: The process instruction Dignitas connubii was a document long anticipated by the employees of ecclesiastical jurisdiction in Poland, all the. 5 § 2 instrukcji Dignitas connubii, określająca wyjątkowe kompetencje Sygnatury Apostolskiej w odniesieniu do orzekania nieważność małżeństwa w sytuacjach. Feb 22, ; POPE LEO XIII, Encyclical Arcanum Divinae Sapientiae: ASS 12 (/80) ; POPE PIUS XI, Encyclical Casti Connubii: AAS
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Such a relationship of domination is digintas itself contrary to the dignity and equality that must be common to parents and children. This dynamic of violence and domination may remain unnoticed by those very individuals connuhii, in wishing to utilize this procedure, become subject to it themselves. Furthermore, the artificial fertilization of a woman who is unmarried or a widow, whoever the donor may be, cannot be morally justified.
In this case the medical act is not, as it should be, at the service of conjugal union but rather appropriates to itself the procreative function and thus contradicts the dignity and the inalienable rights of the spouses and of the child to be born. The human person must be accepted in his parents’ act of union and love; the generation of a child must therefore be the fruit of that mutual giving 45 which is realized in the conjugal act wherein the spouses cooperate as servants and not as masters in the work of the Creator who is Love.
Thus the Church once more puts forward the divine law in order to accomplish the work of truth and liberation. However it does constitute in a certain way the “fundamental ” value of life, precisely because upon this physical life all the other values of the person are based and developed.
Komentarz do Instrukcji procesowej “Dignitas connubii” – Google Books
Admittedly it is a measure against the judgement, however it is not to challenge its validity. This love draws from the fount of Christ’s love: By acting in this way the researcher usurps the place of God; and, even though he may be unaware of this, he sets himself up as the master of the destiny of others inasmuch as he arbitrarily chooses whom he will allow to live and whom he will send to death and kills defenceless human beings. It is a duty to condemn the particular gravity of the voluntary destruction of human embryos obtained ‘in vitro’ for the sole purpose of research, either by means of artificial difnitas of by means of “twin fission”.
The moral relevance of the link between the meanings of the conjugal connubii and between the goods of marriage, as well as the unity of the human being and the dignity of his origin, demand that the procreation of a connnubii person be brought about as the fruit digntias the conjugal act specific to the love between spouses.
Such an intervention would indeed fall within the logic of the Christian moral tradition” But they must be given a moral evaluation in reference to the dignity of the human person, who is called to realize his vocation from God to the gift of love and the gift of life. According to this Canon, the conjugal act is that by which the marriage is consummated if the couple “have performed it between themselves in a human manner”. In the usual practice of in vitro fertilization, not all of the embryos are transferred to the woman’s body; some are destroyed.
If the legislator connuii for the common good were not watchful, he could be deprived of his prerogatives by researchers claiming to govern humanity in the name of the biological discoveries and the alleged “improvement” processes which they would draw from those discoveries.
Declaration Dignitatis Humanae7. Cookies help us deliver our services.
Instruction on respect for human life
The freezing of embryos, even when carried out in order to preserve the life of an embryo – cryopreservation – constitutes an offence against the respect due to human beings by exposing them to grave risks of death or harm instrukdja their physical integrity and instfukcja them, at least temporarily, of maternal shelter and gestation, thus placing them in a situation in which further offences and manipulation are possible.
The political authority consequently cannot give approval to the calling of human beings dignits existence through procedures which would expose them to those very grave risks noted previously. In order to respect the language of their bodies and their natural generosity, the conjugal union must take place with respect for its openness to procreation; and dlgnitas procreation of a person must be the fruit and the result of married love. On the part of the spouses, the desire for a child is natural: L’Osservatore Romano25 November To each of these two themes it is necessary here to give some further consideration.
The parents find in their child a confirmation and completion of their reciprocal self-giving: It imposes on the defender of the marriage bonds an obligation to lodge an appellation connibii officiowhen he or she believes that the grounds for the annulment judgment are not sufficient.
With this Instruction the Congregation for the Doctrine of the Faith, in fulfilling its digniats to promote and defend the Cknnubii teaching in so serious a matter, addresses a new and heartfelt invitation to all those who, by reason of their role and their commitment, can exercise a positive influence and ensure that, in the family and in society, due respect is accorded to life and love.
Human life is sacred because from its beginning it involves “the creative action of God” 18 and it remains forever in a special relationship with the Creator, who is its sole end. For the same reasons the so-called “simple case”, i. It is rather insteukcja be hoped instrukcjaa nations and States will realize all the cultural, ideological and political implications connected with the techniques of artificial procreation and will find the wisdom and courage necessary for issuing laws which are more just and more respectful of human life and the institution of the family.
It is only logical therefore to address an urgent appeal to Catholic doctors and scientists that they bear exemplary witness to the respect due to the human embryo and to the dignity of procreation.
No, for the same reasons which lead one to reject heterologous artificial fertilization: The spread of technologies of intervention in the processes of human procreation raises very serious moral problems in relation to the respect due to the human instrukcna from the moment of conception, to the dignity of the person, of his or her sexuality, and of the transmission of life.
The present Instruction makes free use of these terms, attributing to them an identical ethical relevance, in order to designate the result whether visible or not of human generation, from the first moment of its existence until birth.
But it is asked whether, when there is no other way of overcoming the sterility which is a source of suffering, homologous in vitro fertilization may not constitute an aid, if not a form of therapy, whereby its moral licitness could be admitted.
The Church’s Magisterium does not intervene on the basis of a particular competence in the area of the experimental sciences; but having taken account of the data of research and technology, it intends to put forward, by virtue of its evangelical mission and apostolic duty, the moral teaching corresponding to the dignity of the person and to his or her integral vocation.
This Instruction deals with fertilization of an ovum in a test-tube in vitro fertilization and artificial insemination through transfer into the woman’s genital tracts of previously collected sperm. She carries the pregnancy with a digniats to surrender the baby once it is born to the party who commissioned or made the dingitas for the pregnancy.
The Church’s intervention in this field is inspired also by the Love which she owes to man, helping him to dkgnitas and respect his rights and duties.