Consanguinity is being related by blood within seven prohibited degrees at that time, affinity is and followed the same rules of consanguinity while spiritual affinity related to God-parentage. Because the marriage between William and Matilda did take place, by most accounts about Surnames or topics. The objection to the marriage of the Queen's sister with the Duc de by the Prelate who officiated asking the following questions:— “Senora Donna Isabella II. of and Highness impediments of consanguinity, affinity, or spiritual relationship. Relationships of Consanguinity - Two people are related to each other by consanguinity if one is a descendant of the other or if they share a common ancestor.
For spiritual and bodily union are disparate and differ generically. Therefore carnal union which is between husband and wife cannot be the means of contracting a spiritual relationship. Objection 2 Further, the godfather and godmother have more in common in the spiritual birth that is the cause of spiritual relationship, than a husband, who is godfather, has with his wife. Now godfather and godmother do not hereby contract spiritual relationship.
The Radical Catholic: The Choice of Mate
Therefore neither does a wife contract a spiritual relationship through her husband being godfather to someone. Objection 3 Further, it may happen that the husband is baptized, and his wife not, for instance when he is converted from unbelief without his wife being converted.
Now spiritual relationship cannot be contracted by one who is not baptized. Therefore it does not always pass from husband to wife.
Objection 4 Further, husband and wife together can raise a person from the sacred font, since no law forbids it. If therefore spiritual relationship passed from husband to wife, it would follow that each of them is twice godfather or godmother of the same individual: On the contrary Spiritual goods are more communicable than bodily goods.
But the bodily consanguinity of the husband passes to his wife by affinity. The claims of society demand that neither girl should be kept in a false position. The previous partner, too, may have legal rights to compensation for breach of promise. Then again there is the ecclesiastical aspect of the matter. The law has recently been changed, and henceforth only those engagements hold good in ecclesiastical law which have been made in writing, signed by both parties and signed by the parish priest or ordinary, or at least two witnesses.
Of course, couples may marry lawfully without such an agreement in writing, but without such an agreement the engagement will not be binding in conscience or produce any canonical effect. It would produce a legal effect and a social effect; it would hold good in the eyes of the law of the country and in the eyes of all respectable society.
Nay, more, although there would be no obligation to marry, although the espousals were invalid, through want of proper formality, still those invalid espousals would render a person liable to all due restitution or damages just as if they were valid.
Thus the Church protects the weaker party in two ways. First, she gives the warning and protects young people against imprudent engagements - engagements entered into without deliberation, and under circumstances when innocence and ignorance hinder the due consideration of the dignity of the Sacrament. Secondly, she obliges the guilty party to make fitting restitution for all the material loss which the innocent party may have suffered in consequence.
Another impediment, similar to that of previous betrothal, is the impedimental vows. Obviously, a vow to do one thing is a hindrance to the making of a vow to do something contrary. So rarely, however, does this impediment arise that it may be left for individual treatment.
If there has been a vow of any kind, the matter should be mentioned to the confessor. Further, there are a number of impediments which not only render a marriage unlawful and sinful, but also null and void. Let us clearly understand the difference between what is unlawful and what is invalid. If I burn down my neighbor's haystack, it is validly burnt down, for there is no haystack left; but it is unlawfully burnt down.
My action is valid, but not lawful. If I shoot at my neighbor in the dark and miss him, my action is both unlawful and invalid. I have intended to take my neighbor's life, but have failed to do so.
Likewise, there may be certain attempts to get married which, on account of certain impediments, produce no effect. Such ceremonies are both unlawful and invalid.
It is the duty of the priest to inquire whether there be any such impediments before he allows the celebration to take place. Most of them are so rare as not to need public treatment. When the banns are published, the faithful are told that if they know of any impediment, either of consanguinity, affinity, or spiritual relationship, they are bound to declare the same as soon as possible.
The impediment of spiritual relationship is that which arises out of the Sacraments of Baptism and Confirmation. The chances of this relationship are reduced to a minimum by the custom of having a man as sponsor for the boys and a woman as sponsor for the girls.
Affinity (law) - Wikipedia
The two great diriment impediments, therefore, which need to be carefully watched by young people are the impediments of consanguinity and affinity. Consanguinity is the connection of blood relationship; affinity is the connection of relationship by marriage. The Church excludes marriages between persons who may be related to each other within certain degrees of relationship. She thus forbids marriage between first, second, or third cousins; and also between a man and his deceased wife's sister.
These are the more common cases in which difficulty arises and which need to be carefully guarded against. In some of them, of course, which are not involved in the primary law of nature the Church may grant a dispensation. Nevertheless, she regards them as evil, and only grants dispensations in order to prevent greater evils. The disastrous results of intermarriage are well known.
It leads to deterioration of the race, to insanity, to physical deformity, and to a general weakening of the social bond. The Church, therefore, in setting her face against such marriages, proves herself to be the friend and guardian of the temporal, as well as of the spiritual well-being of her people. Now, although the Church is very strict in limiting the freedom of her children whenever it is for their good, yet at the same time she leaves much to their own individual judgment.
Those who look forward to a happy marriage, therefore, must avail themselves of that freedom which the Church allows, and use also their own sound judgment and common sense. In this sphere one cannot lay down hard and fast rules. What is good in England may be bad in America; what is permissible in one degree of society may be inadvisable in another.
The custom of the country or of the particular sphere of Catholic society is a point which must always be considered. Nevertheless, a few general suggestions may be offered.
Character or virtue will be the first quality to be sought for in the choice of a mate. The predominant and essential virtues expected from the man are honesty and sobriety. These are especially manly virtues. In the natural order it is the sense of honor which will keep the husband faithful to his wife, and insure for her that respect, care, and protection to which she has a right. Sobriety, too, is absolutely necessary for the making of a happy home.
The love may be there and the fidelity may be there, but they will be in constant peril if they are accompanied by drunkenness. And if drunkenness be a failing during the days of courtship, a reform after marriage cannot be expected. The pity of it is that girls are only too eager to find excuses for a lover addicted to this failing. The predominant virtue expected from the woman is chastity. This will be measured by the care which she takes in avoiding occasions of sin. Here it is not a question of having sinned grievously, but of a constant observance of all those habits of modesty, reticence, sobriety of language and gesture, and, above all, utmost decorum in all necessary intercourse with members of the opposite sex.
They are habits which can be observed and felt much more effectually than they can be described. In fact, every Catholic girl knows them, and no one is so observant of and sensitive to them as the honorable young man who comes to pay court to her. Next, compatibility of temper must be examined. It is easy to discern.
Quarrels during time of courtship may be reasonably excused from time to time.
The proverb that true love never runs smoothly implies that, in the common estimation of mankind, lovers' quarrels are a part of the business of love-making among those who are not angels.
But there are some lovers whose courtship seems to be one perpetual quarrel, one everlasting carping, jealous insinuation, and complaint. Obviously such a life would only be accentuated in the marriage state, and the sooner the engagement is broken off the better for both parties. The question of health, too, ought not to be overlooked. In earlier days the Church spoke more explicitly on the matter, though now she leaves it to the parties themselves to decide.
The cases in which the difficulty most frequently arises are those of insanity and consumption. As a counsel of perfection it is well in such circumstances to abstain from matrimony.
But where this abstention is fraught with moral danger, then the advice of a medical expert should be sought. Parents have a duty toward their prospective offspring as well as to themselves.
The science of heredity is anything but an exact science. As for consumption, the treatment of it has now been so vastly improved that very many consumptive people may now marry without serious danger either to each other or to their offspring.
Those, however, who contemplate such a marriage ought always to consult a specialist previously.