Canon 1055. §1 The marriage covenant, by which a man and a woman establish between themselves a partnership of their whole life, and which of its own very
nature is ordered to the well-being of the spouses and to the procreation and upbringing of children, has, between the baptised, been raised by Christ the Lord to the dignity of a sacrament.

§2 Consequently, a valid marriage contract cannot exist between baptised persons without its being by that very fact a sacrament.

§1. Matrimoniale foedus, quo vir et mulier inter se totius vitae consortium constituunt, indole sua naturali ad bonum coniugum atque ad prolis generationem et educationem ordinatum, a Christo Domino ad sacramenti dignitatem inter baptizatos evectum est.

§2. Quare inter baptizatos nequit matrimonialis contractus validus consistere, quin sit eo ipso sacramentum.

Canon 1056. The essential properties of marriage are unity and indissolubility; in christian marriage they acquire a distinctive firmness by reason of the sacrament.

Essentiales matrimonii proprietates sunt unitas et indissolubilitas, quae in matrimonio christiano ratione sacramenti peculiarem obtinent firmitatem.

Canon 1057. §1 A marriage is brought into being by the lawfully manifested consent of persons who are legally capable. This consent cannot be supplied by any human power.

§2 Matrimonial consent is an act of will by which a man and a woman by an irrevocable covenant mutually give and accept one another for the purpose of establishing a marriage.

§1. Matrimonium facit partium consensus inter personas iure habiles legitime manifestatus, qui nulla humana potestate suppleri valet.

§2. Consensus matrimonialis est actus voluntatis, quo vir et mulier foedere irrevocabili sese mutuo tradunt et accipiunt ad constituendum matrimonium.

Canon 1058. All can contract marriage who are not prohibited by law.

Omnes possunt matrimonium contrahere, qui iure non prohibentur.

Canon 1059. The marriage of catholics, even if only one party is baptised, is governed not only by divine law but also by canon law, without prejudice to the competence of the civil authority in respect of the merely civil effects of the marriage.

Matrimonium catholicorum, etsi una tantum pars sit catholica, regitur iure non solum divino, sed etiam canonico, salva competentia civilis potestatis circa mere civiles eiusdem matrimonii effectus.

Canon 1060. Marriage enjoys the favour of law. Consequently, in doubt the validity of a marriage must be upheld until the contrary is proven.

Matrimonium gaudet favore iuris; quare in dubio standum est pro valore matrimonii, donec contrarium probetur.

Canon 1061. §1 A valid marriage between baptised persons is said to be merely ratified, if it is not consummated; ratified and consummated, if the spouses have in a human manner engaged together in a conjugal act in itself apt for the generation of offspring.
To this act marriage is by its nature ordered and by it the spouses become one flesh.

§2 If the spouses have lived together after the celebration of their marriage, consummation is presumed until the contrary is proven.

§3 An invalid marriage is said to be putative if it has been celebrated in good faith by at least one party. It ceases to be such when both parties become certain of its nullity.

§1. Matrimonium inter baptizatos validum dicitur ratum tantum, si non est consummatum; ratum et consummatum, si coniuges inter se humano modo posuerunt coniugalem actum per se aptum ad prolis generationem, ad quem natura sua ordinatur matrimonium, et quo coniuges fiunt una caro.

§2. Celebrato matrimonio, si coniuges cohabitaverint, praesumitur consummatio, donec contrarium probetur.

§3. Matrimonium invalidum dicitur putativum, si bona fide ab una saltem parte celebratum fuerit, donec utraque pars de eiusdem nullitate certa evadat.

Canon 1062. §1 A promise of marriage, whether unilateral or bilateral, called an engagement, is governed by the particular law which the Episcopal Conference has enacted, after consideration of such customs and civil laws as may exist.

§2 No right of action to request the celebration of marriage arises from a promise of marriage, but there does arise an action for such reparation of damages as may be due.

§1. Matrimonii promissio sive unilateralis sive bilateralis, quam sponsalia vocant, regitur iure particulari, quod ab Episcoporum conferentia, habita ratione consuetudinum et legum civilium, si quae sint, statutum fuit.

§2. Ex matrimonii promissione non datur actio ad petendam matrimonii celebrationem; datur tamen ad reparationem damnorum, si qua debeatur.

Canon 1063. Pastors of souls are obliged to ensure that their own church community provides for Christ’s faithful the assistance by which the married state is preserved in its christian character and develops in perfection. This assistance is to be given principally:

1° by preaching, by catechetical instruction adapted to children, young people and adults, indeed by the use of the means of social communication, so that Christ’s faithful are instructed in the meaning of christian marriage and in the role of christian spouses and parents;

2° by personal preparation for entering marriage, so that the spouses are disposed to the holiness and the obligations of their new state;

3° by the fruitful celebration of the marriage liturgy, so that it clearly emerges that the spouses manifest, and participate in, the mystery of the unity and fruitful love between Christ and the Church;

4° by the help given to those who have entered marriage, so that by faithfully observing and protecting their conjugal covenant, they may day by day achieve a holier and a fuller family life.

Pastores animarum obligatione tenentur curandi ut propria ecclesiastica communitas christifidelibus assistentiam praebeat, qua status matrimonialis in spiritu christiano servetur et in perfectione progrediatur. Haec assistentia imprimis praebenda est:

1° praedicatione, catechesi minoribus, iuvenibus et adultis aptata, immo usu instrumentorum communicationis socialis, quibus christifideles de significatione matrimonii christiani deque munere coniugum ac parentum christianorum instituantur;

2° praeparatione personali ad matrimonium ineundum, qua sponsi ad novi sui status sanctitatem et officia disponantur;

3° fructuosa liturgica matrimonii celebratione, qua eluceat coniuges mysterium unitatis et fecundi amoris inter Christum et Ecclesiam significare atque participare;

4° auxilio coniugatis praestito, ut ipsi foedus coniugale fideliter servantes atque tuentes, ad sanctiorem in dies plenioremque in familia vitam ducendam perveniant.

Canon 1064. It is the responsibility of the local Ordinary to ensure that this assistance is duly organised. If it is considered opportune, he should consult with men and women of proven experience and expertise.

Ordinarii loci est curare ut debite ordinetur eadem assistentia, auditis etiam, si opportunum videatur, viris et mulieribus experientia et peritia probatis.

Canon 1065. §1 Catholics who have not yet received the sacrament of confirmation are to receive it before being admitted to marriage, if this can be done without grave inconvenience.

§2 So that the sacrament of marriage may be fruitfully received, spouses are earnestly recommended that they approach the sacraments of penance and the blessed
Eucharist.

§1. Catholici qui sacramentum confirmationis nondum receperint, illud, antequam ad matrimonium admittantur, recipiant, si id fieri possit sine gravi incommodo.

§2. Ut fructuose sacramentum matrimonii recipiatur, enixe sponsis commendatur, ut ad sacramenta paenitentiae et sanctissimae Eucharistiae accedant.

Canon 1066. Before a marriage takes place, it must be established that nothing stands in the way of its valid and lawful celebration.

Antequam matrimonium celebretur, constare debet nihil eius validae ac licitae celebrationi obsistere.

Canon 1067. The Episcopal Conference is to lay down norms concerning the questions to be asked of the parties, the publication of marriage banns, and the other appropriate means of enquiry to be carried out before marriage. Only when he has carefully observed these norms may the parish priest assist at a marriage.

Episcoporum conferentia statuat normas de examine sponsorum, necnon de publicationibus matrimonialibus aliisve opportunis mediis ad investigationes peragendas, quae ante matrimonium necessaria sunt, quibus diligenter observatis, parochus procedere possit ad matrimonio assistendum.

Canon 1068. In danger of death, if other proofs are not available, it suffices, unless there are contrary indications, to have the assertion of the parties, sworn if need be, that they are baptised and free of any impediment.

In periculo mortis, si aliae probationes haberi nequeant, sufficit, nisi contraria adsint indicia, affirmatio contrahentium, si casus ferat etiam iurata, se baptizatos esse et nullo detineri impedimento.

Canon 1069. Before the celebration of a marriage, all the faithful are bound to reveal to the parish priest or the local Ordinary such impediments as they may know about.

Omnes fideles obligatione tenentur impedimenta, si quae norint, parocho aut loci Ordinario, ante matrimonii celebrationem, revelandi.

Canon 1070. If someone other than the parish priest whose function it is to assist at the marriage has made the investigations, he is by an authentic document to inform that parish priest of the outcome of these enquiries as soon as possible.

Si alius quam parochus, cuius est assistere matrimonio, investigationes peregerit, de harum exitu quam primum per authenticum documentum eundem parochum certiorem reddat.

Canon 1071. §1 Except in a case of necessity, no one is to assist without the permission of the local Ordinary at:

1° a marriage of vagi;

2° a marriage which cannot be recognised by the civil law or celebrated in accordance with it;

3° a marriage of a person for whom a previous union has created natural obligations towards a third party or towards children;

4° a marriage of a person who has notoriously rejected the catholic faith;

5° a marriage of a person who is under censure;

6° a marriage of a minor whose parents are either unaware of it or are reasonably opposed to it;

7° a marriage to be entered by proxy, as mentioned in can. 1105.

§2 The local Ordinary is not to give permission to assist at the marriage of a person who has notoriously rejected the Catholic faith unless, with the appropriate adjustments, the norms of can. 1125 have been observed.

§1. Excepto casu necessitatis, sine licentia Ordinarii loci ne quis assistat:

1° matrimonio vagorum;

2° matrimonio quod ad normam legis civilis agnosci vel celebrari nequeat;

3° matrimonio eius qui obligationibus teneatur naturalibus erga aliam partem filiosve ex praecedenti unione ortis;

4° matrimonio eius qui notorie catholicam fidem abiecerit;

5° matrimonio eius qui censura innodatus sit;

6° matrimonio filii familias minoris, insciis aut rationabiliter invitis parentibus;

7° matrimonio per procuratorem ineundo, de quo in can. 1105.

§2. Ordinarius loci licentiam assistendi matrimonio eius qui notorie catholicam fidem abiecerit ne concedat, nisi servatis normis de quibus in can. 1125, congrua congruis referendo.

Canon 1072. Pastors of souls are to see to it that they dissuade young people from entering marriage before the age customarily accepted in the region.

Curent animarum pastores a matrimonii celebratione avertere iuvenes ante aetatem, qua secundum regionis receptos mores matrimonium iniri solet.

Canon 1073. A diriment impediment renders a person incapable of validly contracting a marriage.

Impedimentum dirimens personam inhabilem reddit ad matrimonium valide contrahendum.

Canon 1074. An impediment is said to be public, when it can be proved in the external forum; otherwise, it is occult.

Publicum censetur impedimentum, quod probari in foro externo potest; secus est occultum.

Canon 1075. §1 Only the supreme authority in the Church can authentically declare when the divine law prohibits or invalidates a marriage.

§2 Only the same supreme authority has the right to establish other impediments for those who are baptised.

§1. Supremae tantum Ecclesiae auctoritatis est authentice declarare quandonam ius divinum matrimonium prohibeat vel dirimat.

§2. Uni quoque supremae auctoritati ius est alia impedimenta pro baptizatis constituere.

Canon 1076. A custom which introduces a new impediment, or is contrary to existing impediments, is to be reprobated.

Consuetudo novum impedimentum inducens aut impedimentis exsistentibus contraria reprobatur.

Canon 1077. §1 The local Ordinary can in a specific case forbid a marriage of his own subjects, wherever they are residing, or of any person actually present in his territory; he can do this only for a time, for a grave reason and while that reason persists.

§2 Only the supreme authority in the Church can attach an invalidating clause to a prohibition.

§1. Ordinarius loci propriis subditis ubique commorantibus et omnibus in proprio territorio actu degentibus vetare potest matrimonium in casu peculiari, sed ad tempus tantum, gravi de causa eaque perdurante.

§2. Vetito clausulam dirimentem una suprema Ecclesiae auctoritas addere potest.

Canon 1078. §1 The local Ordinary can dispense his own subjects wherever they are residing, and all who are actually present in his territory, from all impediments of ecclesiastical law, except for those whose dispensation is reserved to the Apostolic
See.

§2 The impediments whose dispensation is reserved to the Apostolic See are:

1° the impediment arising from sacred orders or from a public perpetual vow of chastity in a religious institute of pontifical right

2° the impediment of crime mentioned in can. 1090.

§3 A dispensation is never given from the impediment of consanguinity in the direct line or in the second degree of the collateral line.

§1. Ordinarius loci proprios subditos ubique commorantes et omnes in proprio territorio actu degentes ab omnibus impedimentis iuris ecclesiastici dispensare potest, exceptis iis, quorum dispensatio Sedi Apostolicae reservatur.

§2. Impedimenta quorum dispensatio Sedi Apostolicae reservatur sunt:

1° impedimentum ortum ex sacris ordinibus aut ex voto publico perpetuo castitatis in instituto religioso iuris pontificii;

2° impedimentum criminis de quo in can. 1090.

§3. Numquam datur dispensatio ab impedimento consanguinitatis in linea recta aut in secundo gradu lineae collateralis.

Canon 1079. §1 When danger of death threatens, the local Ordinary can dispense his own subjects, wherever they are residing, and all who are actually present in his territory, both from the form to be observed in the celebration of marriage, and from each and every impediment of ecclesiastical law, whether public or occult, with the exception of the impediment arising from the sacred order of priesthood.

§2 In the same circumstances mentioned in §1, but only for cases in which not even the local Ordinary can be approached, the same faculty of dispensation is possessed by the parish priest, by a properly delegated sacred minister, and by the priest or deacon who assists at the marriage in accordance with can. 1116 §2.

§3 In danger of death, the confessor has the power to dispense from occult impediments for the internal forum, whether within the act of sacramental confession or outside it.

§4 In the case mentioned in §2, the local Ordinary is considered unable to be approached if he can be reached only by telegram or by telephone.

§1. Urgente mortis periculo, loci Ordinarius potest tum super forma in matrimonii celebratione servanda, tum super omnibus et singulis impedimentis iuris ecclesiastici sive publicis sive occultis, dispensare proprios subditos ubique commorantes et omnes in proprio territorio actu degentes, excepto impedimento orto ex sacro ordine presbyteratus.

§2. In eisdem rerum adiunctis, de quibus in §1, sed solum pro casibus in quibus ne loci quidem Ordinarius adiri possit, eadem dispensandi potestate pollet tum parochus, tum minister sacer rite delegatus, tum sacerdos vel diaconus qui matrimonio, ad normam can. 1116, §2, assistit.

§3. In periculo mortis confessarius gaudet potestate dispensandi ab impedimentis occultis pro foro interno sive intra sive extra actum sacramentalis confessionis.

§4. In casu de quo in §2, loci Ordinarius censetur adiri non posse, si tantum per telegraphum vel telephonum id fieri possit.

Canon 1080. §1 Whenever an impediment is discovered after everything has already been prepared for a wedding and the marriage cannot without probable danger of grave harm be postponed until a dispensation is obtained from the competent authority, the power to dispense from all impediments, except those mentioned in can. 1078 §2, n. 1, is possessed by the local Ordinary and, provided the case is occult, by all those mentioned in can. 1079 §§2-3, the conditions prescribed therein having been observed.

§2 This power applies also to the validation of a marriage when there is the same danger in delay and there is no time to have recourse to the Apostolic See or, in the case of impediments from which he can dispense, to the local Ordinary.

§1. Quoties impedimentum detegatur cum iam omnia sunt parata ad nuptias, nec matrimonium sine probabili gravis mali periculo differri possit usquedum a competenti auctoritate dispensatio obtineatur, potestate gaudent dispensandi ab omnibus impedimentis, iis exceptis de quibus in can. 1078, §2, n. 1, loci Ordinarius et, dummodo casus sit occultus, omnes de quibus in can. 1079, §§2-3, servatis condicionibus ibidem praescriptis.

§2. Haec potestas valet etiam ad matrimonium convalidandum, si idem periculum sit in mora nec tempus suppetat recurrendi ad Sedem Apostolicam vel ad loci Ordinarium, quod attinet ad impedimenta a quibus dispensare valet.

Canon 1081. The parish priest or the priest or deacon mentioned in can. 1079 §2, should inform the local Ordinary immediately of a dispensation granted for the external forum, and this dispensation is to be recorded in the marriage register.

Parochus aut sacerdos vel diaconus, de quibus in can. 1079, §2, de concessa dispensatione pro foro externo Ordinarium loci statim certiorem faciat; eaque adnotetur in libro matrimoniorum.

Canon 1082. Unless a rescript of the Penitentiary provides otherwise, a dispensation from an occult impediment granted in the internal nonsacramental forum, is to be recorded in the book to be kept in the secret archive of the curia. No other dispensation for the external forum is necessary if at a later stage the occult impediment becomes public.

Nisi aliud ferat Paenitentiariae rescriptum, dispensatio in foro interno non sacramentali concessa super impedimento occulto, adnotetur in libro, qui in secreto curiae archivo asservandus est, nec alia dispensatio pro foro externo est necessaria, si postea occultum impedimentum publicum evaserit.

Canon 1083. §1 A man cannot validly enter marriage before the completion of his sixteenth year of age, nor a woman before the completion of her fourteenth year.

§2 The Episcopal Conference may establish a higher age for the lawful celebration of marriage.

§1. Vir ante decimum sextum aetatis annum completum, mulier ante decimum quartum item completum, matrimonium validum inire non possunt.

§2. Integrum est Episcoporum conferentiae aetatem superiorem ad licitam matrimonii celebrationem statuere.

Canon 1084. §1 Antecedent and perpetual impotence to have sexual intercourse, whether on the part of the man or on that of the woman, whether absolute or relative, by its very nature invalidates marriage.

§2 If the impediment of impotence is doubtful, whether the doubt be one of law or one of fact, the marriage is not to be prevented nor, while the doubt persists, is it to be declared null.

§3 Without prejudice to the provisions of can. 1098, sterility neither forbids nor invalidates a marriage.

§1. Impotentia coeundi antecedens et perpetua, sive ex parte viri sive ex parte mulieris, sive absoluta sive relativa, matrimonium ex ipsa eius natura dirimit.

§2. Si impedimentum impotentiae dubium sit, sive dubio iuris sive dubio facti, matrimonium non est impediendum nec, stante dubio, nullum declarandum.

§3. Sterilitas matrimonium nec prohibet nec dirimit, firmo praescripto can. 1098.

Canon 1085. §1 A person bound by the bond of a previous marriage, even if not consummated, invalidly attempts marriage.

§2 Even though the previous marriage is invalid or for any reason dissolved, it is not thereby lawful to contract another marriage before the nullity or the dissolution of the previous one has been established lawfully and with certainty.

§1. Invalide matrimonium attentat qui vinculo tenetur prioris matrimonii, quamquam non consummati.

§2. Quamvis prius matrimonium sit irritum aut solutum qualibet ex causa, non ideo licet aliud contrahere, antequam de prioris nullitate aut solutione legitime et certo constiterit.

Canon 1086. §1 A marriage between two persons, one of whom was baptized in the
Catholic Church or received into it, and the other of whom is not baptized, is invalid.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

§2 This impediment is not to be dispensed unless the conditions mentioned in cann.
1125 and 1126 have been fulfilled.

§3 If at the time the marriage was contracted one party was commonly understood to be baptised, or if his or her baptism was doubtful, the validity of the marriage is to be presumed in accordance with can. 1060, until it is established with certainty that one party was baptised and the other was not.

§1. Matrimonium inter duas personas, quarum altera sit baptizata in Ecclesia catholica vel in eandem recepta {nec actu formali ab ea defecerit}, et altera non baptizata, invalidum est. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

§2. Ab hoc impedimento ne dispensetur, nisi impletis condicionibus de quibus in can. 1125 et 1126.

§3. Si pars tempore contracti matrimonii tamquam baptizata communiter habebatur aut eius baptismus erat dubius, praesumenda est, ad normam can. 1060, validitas matrimonii, donec certo probetur alteram partem baptizatam esse, alteram vero non baptizatam.

Canon 1087. Those who are in sacred orders invalidly attempt marriage.

Invalide matrimonium attentant, qui in sacris ordinibus sunt constituti.

Canon 1088. Those who are bound by a public perpetual vow of chastity in a religious institute invalidly attempt marriage.

Invalide matrimonium attentant, qui voto publico perpetuo castitatis in instituto religioso adstricti sunt.

Canon 1089. No marriage can exist between a man and a woman who has been abducted, or at least detained, with a view to contracting a marriage with her, unless the woman, after she has been separated from her abductor and established in a safe and free place, chooses marriage of her own accord.

Inter virum et mulierem abductam vel saltem retentam intuitu matrimonii cum ea contrahendi, nullum matrimonium consistere potest, nisi postea mulier a raptore separata et in loco tuto ac libero constituta, matrimonium sponte eligat.

Canon 1090. §1 One who, with a view to entering marriage with a particular person, has killed that person’s spouse, or his or her own spouse, invalidly attempts this marriage.

§2 They also invalidly attempt marriage with each other who, by mutual physical or moral action, brought about the death of either’s spouse.

§1. Qui intuitu matrimonii cum certa persona ineundi, huius coniugi vel proprio coniugi mortem intulerit, invalide hoc matrimonium attentat.

§2. Invalide quoque matrimonium inter se attentant qui mutua opera physica vel morali mortem coniugi intulerunt.

Canon 1091. §1 Marriage is invalid between those related by consanguinity in all degrees of the direct line, whether ascending or descending, legitimate or natural.

§2 In the collateral line, it is invalid up to the fourth degree inclusive.

§3 The impediment of consanguinity is not multiplied.

§4 A marriage is never to be permitted if a doubt exists as to whether the parties are related by consanguinity in any degree of the direct line, or in the second degree of the collateral line.

§1. In linea recta consanguinitatis matrimonium irritum est inter omnes ascendentes et descendentes tum legitimos tum naturales.

§2. In linea collaterali irritum est usque ad quartum gradum inclusive.

§3. Impedimentum consanguinitatis non multiplicatur.

§4. Numquam matrimonium permittatur, si quod subest dubium num partes sint consanguineae in aliquo gradu lineae rectae aut in secundo gradu lineae collateralis.

Canon 1092. Affinity in any degree of the direct line invalidates marriage.

Affinitas in linea recta dirimit matrimonium in quolibet gradu.

Canon 1093. The impediment of public propriety arises when a couple live together after an invalid marriage, or from a notorious or public concubinage. It invalidates marriage in the first degree of the direct line between the man and those related by consanguinity to the woman, and vice versa.

Impedimentum publicae honestatis oritur ex matrimonio invalido post instauratam vitam communem aut ex notorio vel publico concubinatu; et nuptias dirimit in primo gradu lineae rectae inter virum et consanguineas mulieris, ac vice versa.

Canon 1094. Those who are legally related by reason of adoption cannot validly marry each other if their relationship is in the direct line or in the second degree of the collateral line.

Matrimonium inter se valide contrahere nequeunt qui cognatione legali ex adoptione orta, in linea recta aut in secundo gradu lineae collateralis, coniuncti sunt.

Canon 1095. The following are incapable of contracting marriage:

1° those who lack sufficient use of reason;

2° those who suffer from a grave lack of discretionary judgement concerning the essential matrimonial rights and obligations to be mutually given and accepted;

3° those who, because of causes of a psychological nature, are unable to assume the essential obligations of marriage.

Sunt incapaces matrimonii contrahendi:

1° qui sufficienti rationis usu carent;

2° qui laborant gravi defectu discretionis iudicii circa iura et officia matrimonialia essentialia mutuo tradenda et acceptanda;

3° qui ob causas naturae psychicae obligationes matrimonii essentiales assumere non valent.

Canon 1096. §1 For matrimonial consent to exist, it is necessary that the contracting parties be at least not ignorant of the fact that marriage is a permanent partnership between a man and a woman, ordered to the procreation of children through some form of sexual cooperation.

§2 This ignorance is not presumed after puberty.

§1. Ut consensus matrimonialis haberi possit, necesse est ut contrahentes saltem non ignorent matrimonium esse consortium permanens inter virum et mulierem ordinatum ad prolem, cooperatione aliqua sexuali, procreandam.

§2. Haec ignorantia post pubertatem non praesumitur.

Canon 1097. §1 Error about a person renders a marriage invalid.

§2 Error about a quality of the person, even though it be the reason for the contract, does not render a marriage invalid unless this quality is directly and principally intended.

§1. Error in persona invalidum reddit matrimonium.

§2. Error in qualitate personae, etsi det causam contractui, matrimonium irritum non reddit, nisi haec qualitas directe et principaliter intendatur.

Canon 1098. A person contracts invalidly who enters marriage inveigled by deceit, perpetrated in order to secure consent, concerning some quality of the other party, which of its very nature can seriously disrupt the partnership of conjugal life.

Qui matrimonium init deceptus dolo, ad obtinendum consensum patrato, circa aliquam alterius partis qualitatem, quae suapte natura consortium vitae coniugalis graviter perturbare potest, invalide contrahit.

Canon 1099. Provided it does not determine the will, error concerning the unity or the indissolubility or the sacramental dignity of marriage does not vitiate matrimonial consent.

Error circa matrimonii unitatem vel indissolubilitatem aut sacramentalem dignitatem, dummodo non determinet voluntatem, non vitiat consensum matrimonialem.

Canon 1100. Knowledge of or opinion about the nullity of a marriage does not necessarily exclude matrimonial consent.

Scientia aut opinio nullitatis matrimonii consensum matrimonialem non necessario excludit.

Canon 1101. §1 The internal consent of the mind is presumed to conform to the words or the signs used in the celebration of a marriage.

§2 If, however, either or both of the parties should by a positive act of will exclude marriage itself or any essential element of marriage or any essential property, such party contracts invalidly.

§1. Internus animi consensus praesumitur conformis verbis vel signis in celebrando matrimonio adhibitis.

§2. At si alterutra vel utraque pars positivo voluntatis actu excludat matrimonium ipsum vel matrimonii essentiale aliquod elementum, vel essentialem aliquam proprietatem, invalide contrahit.

Canon 1102. §1 Marriage cannot be validly contracted subject to a condition concerning the future.

§2 Marriage entered into subject to a condition concerning the past or the present is valid or not, according as whatever is the basis of the condition exists or not.

§3 However, a condition as mentioned in §2 may not lawfully be attached except with the written permission of the local Ordinary.

§1. Matrimonium sub condicione de futuro valide contrahi nequit.

§2. Matrimonium sub condicione de praeterito vel de praesenti initum est validum vel non, prout id quod condicioni subest, exsistit vel non.

§3. Condicio autem, de qua in §2, licite apponi nequit, nisi cum licentia Ordinarii loci scripto data.

Canon 1103. A marriage is invalid which was entered into by reason of force or of grave fear imposed from outside, even if not purposely, from which the person has no escape other than by choosing marriage.
[NB see Authentic Interpretation of canon 1103, 23.IV.1987]

Invalidum est matrimonium initum ob vim vel metum gravem ab extrinseco, etiam haud consulto incussum, a quo ut quis se liberet, eligere cogatur matrimonium.

Canon 1104. §1 To contract marriage validly it is necessary that the contracting parties be present together, either personally or by proxy

§2 The spouses are to express their matrimonial consent in words; if, however, they cannot speak, then by equivalent signs.

§1. Ad matrimonium valide contrahendum necesse est ut contrahentes sint praesentes una simul sive per se ipsi, sive per procuratorem.

§2. Sponsi consensum matrimonialem verbis exprimant; si vero loqui non possunt, signis aequipollentibus.

Canon 1105. §1 For a marriage by proxy to be valid, it is required:

1° that there be a special mandate to contract with a specific person;

2° that the proxy be designated by the mandator and personally discharge this function;

§2 For the mandate to be valid, it is to be signed by the mandator, and also by the parish priest or local Ordinary of the place in which the mandate is given or by a priest delegated by either of them or by at least two witnesses, or it is to be drawn up in a document which is authentic according to the civil law.

§3 If the mandator cannot write, this is to be recorded in the mandate and another witness added who is also to sign the document; otherwise, the mandate is invalid.

§4 If the mandator revokes the mandate, or becomes insane, before the proxy contracts in his or her name, the marriage is invalid, even though the proxy or the other contracting party is unaware of the fact.

§1. Ad matrimonium per procuratorem valide ineundum requiritur:

1° ut adsit mandatum speciale ad contrahendum cum certa persona;

2° ut procurator ab ipso mandante designetur, et munere suo per se ipse fungatur.

§2. Mandatum, ut valeat, subscribendum est a mandante et praeterea a parocho vel Ordinario loci in quo mandatum datur, aut a sacerdote ab alterutro delegato, aut a duobus saltem testibus; aut confici debet per documentum ad normam iuris civilis authenticum.

§3. Si mandans scribere nequeat, id in ipso mandato adnotetur et alius testis addatur qui scripturam ipse quoque subsignet; secus mandatum irritum est.

§4. Si mandans, antequam procurator eius nomine contrahat, mandatum revocaverit aut in amentiam inciderit, invalidum est matrimonium, licet sive procurator sive altera pars contrahens haec ignoraverit.

Canon 1106. Marriage can be contracted through an interpreter, but the parish priest may not assist at such a marriage unless he is certain of the trustworthiness of the interpreter.

Matrimonium per interpretem contrahi potest; cui tamen parochus ne assistat, nisi de interpretis fide sibi constet.

Canon 1107. Even if a marriage has been entered into invalidly by reason of an impediment or defect of form, the consent given is presumed to persist until its withdrawal has been established.

Etsi matrimonium invalide ratione impedimenti vel defectus formae initum fuerit, consensus praestitus praesumitur perseverare, donec de eius revocatione constiterit.

Canon 1108. §1 Only those marriages are valid which are contracted in the presence of the local Ordinary or parish priest or of the priest or deacon delegated by either of them, who, in the presence of two witnesses, assists, in accordance however with the rules set out in the following canons, and without prejudice to the exceptions mentioned in cann. 144, 1112 §1, 1116 and 1127 §§2-3.

§2 Only that person who, being present, asks the contracting parties to manifest their consent and in the name of the Church receives it, is understood to assist at a marriage.

§3. Only a priest validly assists at the marriage between two Eastern parties or between one Latin party and one Eastern Catholic or non-Catholic party.
[new paragraph added by m.p. De concordia inter Codices, 31.V.2016]

§1. Ea tantum matrimonia valida sunt, quae contrahuntur coram loci Ordinario aut parocho aut sacerdote vel diacono ab alterutro delegato qui assistant, necnon coram duobus testibus, secundum tamen regulas expressas in canonibus qui sequuntur, et salvis exceptionibus de quibus in can. 144, 1112, §1, 1116 et 1127, §§1-2.

§2. Assistens matrimonio intellegitur tantum qui praesens exquirit manifestationem contrahentium consensus eamque nomine Ecclesiae recipit.

Canon 1109. Unless the local ordinary and pastor have been excommunicated, interdicted, or suspended from office or declared such through a sentence or decree, by virtue of their office and within the confines of their territory they assist validly at the marriages not only of their subjects but also of those who are not their subjects, provided that at least one of the two parties is ascribed to the Latin Church.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

Loci Ordinarius et parochus, nisi per sententiam vel per decretum fuerint excommunicati vel interdicti vel suspensi ab officio aut tales declarati, vi officii, intra fines sui territorii, valide matrimoniis assistunt non tantum subditorum, sed etiam non subditorum, dummodo eorum alteruter sit ritus latini.

Canon 1110. A personal Ordinary and a personal parish priest by virtue of their office validly assist, within the confines of their jurisdiction, at the marriages only of those of whom at least one party is their subject.

Ordinarius et parochus personalis vi officii matrimonio solummodo eorum valide assistunt, quorum saltem alteruter subditus sit intra fines suae dicionis.

Canon 1111. §1 As long as they hold office validly, the local ordinary and the pastor can delegate to priests and deacons the faculty, even a general one, of assisting at
marriages within the limits of their territory, without prejudice to the provision of can. 1108 §3.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 In order that the delegation of the faculty to assist at marriages be valid, it must be expressly given to specific persons; if there is question of a special delegation, it is to be given for a specific marriage; if however there is question of a general delegation, it is to be given in writing.

§1. Loci Ordinarius et parochus, quamdiu valide officio funguntur, possunt facultatem intra fines sui territorii matrimoniis assistendi, etiam generalem, sacerdotibus et diaconis delegare.

§2. Ut valida sit delegatio facultatis assistendi matrimoniis, determinatis personis expresse dari debet; si agitur de delegatione speciali, ad determinatum matrimonium danda est; si vero agitur de delegatione generali, scripto est concedenda.

Canon 1112. §1 With the prior favourable opinion of the conference of bishops and after the permission of the Holy See has been obtained, the diocesan bishop can delegate lay persons to assist at marriages where priests or deacons are lacking, without prejudice to the provision of can. 1108 §3.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 A suitable lay person is to be selected, capable of giving instruction to those who are getting married, and fitted to conduct the marriage liturgy properly.

§1. Ubi desunt sacerdotes et diaconi, potest Episcopus dioecesanus, praevio voto favorabili Episcoporum conferentiae et obtenta licentia Sanctae Sedis, delegare laicos, qui matrimoniis assistant.

§2. Laicus seligatur idoneus, ad institutionem nupturientibus tradendam capax et qui liturgiae matrimoniali rite peragendae aptus sit.

Canon 1113. §1 Before a special delegation is granted, provision is to be made for all those matters which the law prescribes to establish the freedom to marry.

Antequam delegatio concedatur specialis, omnia provideantur, quae ius statuit ad libertatem status comprobandam.

Canon 1114. One who assists at a marriage acts unlawfully unless he has satisfied himself of the parties’ freedom to marry in accordance with the law and, whenever he assists by virtue of a general delegation, has satisfied himself of the parish priest’s permission, if this is possible.

Assistens matrimonio illicite agit, nisi ipsi constiterit de libero statu contrahentium ad normam iuris atque, si fieri potest, de licentia parochi, quoties vi delegationis generalis assistit.

Canon 1115. Marriages are to be celebrated in the parish in which either of the contracting parties has a domicile or a quasi-domicile or a month’s residence or, if there is question of vagi, in the parish in which they are actually residing. With the permission of the proper Ordinary or the proper parish priest, marriages may be celebrated elsewhere.

Matrimonia celebrentur in paroecia ubi alterutra pars contrahentium habet domicilium vel quasi-domicilium vel menstruam commorationem, aut, si de vagis agitur, in paroecia ubi actu commorantur; cum licentia proprii Ordinarii aut parochi proprii, alibi celebrari possunt.

Canon 1116. §1 If one who, in accordance with the law, is competent to assist, cannot be present or be approached without grave inconvenience, those who intend to enter a true marriage can validly and lawfully contract in the presence of witnesses only:

1° in danger of death;

2° apart from danger of death, provided it is prudently foreseen that this state of affairs will continue for a month.

§2 In either case, if another priest or deacon is at hand who can be present, he must be called upon and, together with the witnesses, be present at the celebration of the marriage, without prejudice to the validity of the marriage in the presence of only the witnesses.

§3. In addition to the provisions established in §1, nn. 1 and 2, the local ordinary can confer to any Catholic priest the faculty to bless the marriage of faithful Christians of the Eastern Churches who are not in full communion with the Catholic Church if they request it spontaneously, and provided there is nothing to preclude the valid and licit celebration of the marriage. The same priest, however, with the necessary prudence, shall inform the competent authority of the interested non-Catholic Church of the case.
[new paragraph added by m.p. De concordia inter Codices, 31.V.2016]

§1. Si haberi vel adiri nequeat sine gravi incommodo assistens ad normam iuris competens, qui intendunt verum matrimonium inire, illud valide ac licite coram solis testibus contrahere possunt:

1° in mortis periculo;

2° extra mortis periculum, dummodo prudenter praevideatur earum rerum condicionem esse per mensem duraturam.

§2. In utroque casu, si praesto sit alius sacerdos vel diaconus qui adesse possit, vocari et, una cum testibus, matrimonii celebrationi adesse debet, salva coniugii validitate coram solis testibus.

Canon 1117. The form prescribed above must be observed if at least one of the parties contracting the marriage was baptized in the Catholic Church or received into it, without prejudice to the provisions of can. 1127 §2.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

Statuta superius forma servanda est, si saltem alterutra pars matrimonium contrahentium in Ecclesia catholica baptizata vel in eandem recepta sit {neque actu formali ab ea defecerit}, salvis praescriptis can. 1127, §2. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1118. §1 A marriage between catholics, or between a catholic party and a baptised non-catholic, is to be celebrated in the parish church. By permission of the local Ordinary or of the parish priest, it may be celebrated in another church or oratory.

§2 The local Ordinary can allow a marriage to be celebrated in another suitable place.

§3 A marriage between a catholic party and an unbaptised party may be celebrated in a church or in another suitable place.

§1. Matrimonium inter catholicos vel inter partem catholicam et partem non catholicam baptizatam celebretur in ecclesia paroeciali; in alia ecclesia aut oratorio celebrari poterit de licentia Ordinarii loci vel parochi.

§2. Matrimonium in alio convenienti loco celebrari Ordinarius loci permittere potest.

§3. Matrimonium inter partem catholicam et partem non baptizatam in ecclesia vel in alio convenienti loco celebrari poterit.

Canon 1119. Apart from a case of necessity, in the celebration of marriage those rites are to be observed which are prescribed in the liturgical books approved by the
Church, or which are acknowledged by lawful customs.

Extra casum necessitatis, in matrimonii celebratione serventur ritus in libris liturgicis, ab Ecclesia probatis, praescripti aut legitimis consuetudinibus recepti.

Canon 1120. The Episcopal Conference can draw up its own rite of marriage, in keeping with those usages of place and people which accord with the christian spirit; it is to be reviewed by the Holy See, and it is without prejudice to the law that the person who is present to assist at the marriage is to ask for and receive the expression of the consent of the contracting parties.

Episcoporum conferentia exarare potest ritum proprium matrimonii, a Sancta Sede recognoscendum, congruentem locorum et populorum usibus ad spiritum christianum aptatis, firma tamen lege ut assistens matrimonio praesens requirat manifestationem consensus contrahentium eamque recipiat.

Canon 1121. §1 As soon as possible after the celebration of a marriage, the parish priest of the place of celebration or whoever takes his place, even if neither has assisted at the marriage, is to record in the marriage register the names of the spouses, of the person who assisted and of the witnesses, and the place and date of the celebration of the marriage; this is to be done in the manner prescribed by the Episcopal Conference or by the diocesan Bishop.

§2 Whenever a marriage is contracted in accordance with can. 1116, the priest or deacon, if he was present at the celebration, otherwise the witnesses, are bound
jointly with the contracting parties as soon as possible to inform the parish priest or the local Ordinary about the marriage entered into.

§3 In regard to a marriage contracted with a dispensation from the canonical form, the local Ordinary who granted the dispensation is to see to it that the dispensation and the celebration are recorded in the marriage register both of the curia, and of the proper parish of the catholic party whose parish priest carried out the inquiries concerning the freedom to marry. The catholic spouse is obliged as soon as possible to notify that same Ordinary and parish priest of the fact that the marriage was cele brated, indicating also the place of celebration and the public form whichwas observed.

§1. Celebrato matrimonio, parochus loci celebrationis vel qui eius vices gerit, etsi neuter eidem astiterit, quam primum adnotet in matrimoniorum regestis nomina coniugum, assistentis ac testium, locum et diem celebrationis matrimonii, iuxta modum ab Episcoporum conferentia aut ab Episcopo dioecesano praescriptum.

§2. Quoties matrimonium ad normam can. 1116 contrahitur, sacerdos vel diaconus, si celebrationi adfuerit, secus testes tenentur in solidum cum contrahentibus parochum aut Ordinarium loci de inito coniugio quam primum certiorem reddere.

§3. Ad matrimonium quod attinet cum dispensatione a forma canonica contractum, loci Ordinarius, qui dispensationem concessit, curet ut inscribatur dispensatio et celebratio in libro matrimoniorum tum curiae tum paroeciae propriae partis catholicae, cuius parochus inquisitiones de statu libero peregit; de celebrato matrimonio eundem Ordinarium et parochum quam primum certiorem reddere tenetur coniux catholicus, indicans etiam locum celebrationis necnon formam publicam servatam.

Canon 1122. §1 A marriage which has been contracted is to be recorded also in the baptismal registers in which the baptism of the spouses was entered.

§2 If a spouse contracted marriage elsewhere than in the parish of baptism, the parish priest of the place of celebration is to send a notification of the marriage as soon as possible to the parish priest of the place of baptism.

§1. Matrimonium contractum adnotetur etiam in regestis baptizatorum, in quibus baptismus coniugum inscriptus est.

§2. Si coniux matrimonium contraxerit non in paroecia in qua baptizatus est, parochus loci celebrationis notitiam initi coniugii ad parochum loci collati baptismi quam primum transmittat.

Canon 1123. Whenever a marriage is validated for the external forum, or declared invalid, or lawfully dissolved other than by death, the parish priest of the place of the celebration of the marriage must be informed, so that an entry may be duly made in the registers of marriage and of baptism.

Quoties matrimonium vel convalidatur pro foro externo, vel nullum declaratur, vel legitime praeterquam morte solvitur, parochus loci celebrationis matrimonii certior fieri debet, ut adnotatio in regestis matrimoniorum et baptizatorum rite fiat.

Canon 1124. Marriage between two baptized persons, one of whom was baptized in the
Catholic Church or received into it after baptism, and the other a member of a
Church or ecclesial community not in full communion with the Catholic Church, cannot be celebrated without the express permission of the competent authority.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

Matrimonium inter duas personas baptizatas, quarum altera sit in Ecclesia catholica baptizata vel in eandem post baptismum recepta, {quaeque nec ab ea actu formali defecerit,} altera vero Ecclesiae vel communitati ecclesiali plenam communionem cum Ecclesia catholica non habenti adscripta, sine expressa auctoritatis competentis licentia prohibitum est. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1125. The local Ordinary can grant this permission if there is a just and reasonable cause. He is not to grant it unless the following conditions are fulfilled:

1° the catholic party is to declare that he or she is prepared to remove dangers of defecting from the faith, and is to make a sincere promise to do all in his or her power in order that all the children be baptised and brought up in the catholic
Church;

2° the other party is to be informed in good time of these promises to be made by the catholic party, so that it is certain that he or she is truly aware of the promise and of the obligation of the catholic party

3° both parties are to be instructed about the purposes and essential properties of marriage, which are not to be excluded by either contractant.

Huiusmodi licentiam concedere potest Ordinarius loci, si iusta et rationabilis causa habeatur; eam ne concedat, nisi impletis condicionibus quae sequuntur:

1° pars catholica declaret se paratam esse pericula a fide deficiendi removere atque sinceram promissionem praestet se omnia pro viribus facturam esse, ut universa proles in Ecclesia catholica baptizetur et educetur;

2° de his promissionibus a parte catholica faciendis altera pars tempestive certior fiat, adeo ut constet ipsam vere consciam esse promissionis et obligationis partis catholicae;

3° ambae partes edoceantur de finibus et proprietatibus essentialibus matrimonii, a neutro contrahente excludendis.

Canon 1126. It is for the Episcopal Conference to prescribe the manner in which these declarations and promises, which are always required, are to be made, and to determine how they are to be established in the external forum, and how the non-catholic party is to be informed of them.

Episcoporum conferentiae est tum modum statuere, quo hae declarationes et promissiones, quae semper requiruntur, faciendae sint, tum rationem definire, qua de ipsis et in foro externo constet et pars non catholica certior reddatur.

Canon 1127. §1 The prescripts of can. 1108 are to be observed for the form to be employed in a mixed marriage; if however a Catholic party contracts marriage with a non-Catholic party of an Eastern Rite, the canonical form of the celebration must be observed for liceity only; for validity, however, the presence of a priest is required notwithstanding whatever else is to be observed in accordance with the law.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 If there are grave difficulties in the way of observing the canonical form, the local
Ordinary of the catholic party has the right to dispense from it in individual cases, having however consulted the Ordinary of the place of the celebration of the marriage; for validity, however, some public form of celebration is required. It is for the Episcopal Conference to establish norms whereby this dispensation may be granted in a uniform manner.

§3 It is forbidden to have, either before or after the canonical celebration in accordance with §1, another religious celebration of the same marriage for the purpose of giving or renewing matrimonial consent. Likewise, there is not to be a religious celebration in which the catholic assistant and a non-catholic minister, each performing his own rite, ask for the consent of the parties.

§1. Ad formam quod attinet in matrimonio mixto adhibendam, serventur praescripta can. 1108; si tamen pars catholica matrimonium contrahit cum parte non catholica ritus orientalis, forma canonica celebrationis servanda est ad liceitatem tantum; ad validitatem autem requiritur interventus ministri sacri, servatis aliis de iure servandis.

§2. Si graves difficultates formae canonicae servandae obstent, Ordinario loci partis catholicae ius est ab eadem in singulis casibus dispensandi, consulto tamen Ordinario loci in quo matrimonium celebratur, et salva ad validitatem aliqua publica forma celebrationis; Episcoporum conferentiae est normas statuere, quibus praedicta dispensatio concordi ratione concedatur.

§3. Vetatur ne, ante vel post canonicam celebrationem ad normam §1, alia habeatur eiusdem matrimonii celebratio religiosa ad matrimonialem consensum praestandum vel renovandum; item ne fiat celebratio religiosa, in qua assistens catholicus et minister non catholicus insimul, suum quisque ritum peragens, partium consensum exquirant.

Canon 1128. Local Ordinaries and other pastors of souls are to see to it that the catholic spouse and the children born of a mixed marriage are not without the spiritual help needed to fulfil their obligations; they are also to assist the spouses to foster the unity of conjugal and family life.

Locorum Ordinarii aliique animarum pastores curent, ne coniugi catholico et filiis e matrimonio mixto natis auxilium spirituale desit ad eorum obligationes adimplendas atque coniuges adiuvent ad vitae coniugalis et familiaris fovendam unitatem.

Canon 1129. The provisions of cann. 1127 and 1128 are to be applied also to marriages which are impeded by the impediment of disparity of worship mentioned in can.
1086 §1.

Praescripta can. 1127 et 1128 applicanda sunt quoque matrimoniis, quibus obstat impedimentum disparitatis cultus, de quo in can. 1086, §1.

Canon 1130. For a grave and urgent reason, the local Ordinary may permit that a marriage be celebrated in secret.

Ex gravi et urgenti causa loci Ordinarius permittere potest, ut matrimonium secreto celebretur.

Canon 1131. Permission to celebrate a marriage in secret involves:

1° that the investigations to be made before the marriage are carried out in secret;

2° that the secret in regard to the marriage which has been celebrated is observed by the local Ordinary, by whoever assists, by the witnesses and by the spouses.

Permissio matrimonium secreto celebrandi secumfert:

1° ut secreto fiant investigationes quae ante matrimonium peragendae sunt;

2° ut secretum de matrimonio celebrato servetur ab Ordinario loci, assistente, testibus, coniugibus.

Canon 1132. The obligation of observing the secret mentioned in can. 1131 n. 2 ceases for the local Ordinary if from its observance a threat arises of grave scandal or of grave harm to the sanctity of marriage. This fact is to be made known to the parties before the celebration of the marriage.

Obligatio secretum servandi, de qua in can. 1131, n. 2, ex parte Ordinarii loci cessat si grave scandalum aut gravis erga matrimonii sanctitatem iniuria ex secreti observantia immineat, idque notum fiat partibus ante matrimonii celebrationem.

Canon 1133. A marriage celebrated in secret is to be recorded only in a special register which is to be kept in the secret archive of the curia.

Matrimonium secreto celebratum in peculiari tantummodo regesto, servando in secreto curiae archivo, adnotetur.

Canon 1134. From a valid marriage there arises between the spouses a bond which of its own nature is permanent and exclusive. Moreover, in christian marriage the spouses are by a special sacrament strengthened and, as it were, consecrated for the duties and the dignity of their state.

Ex valido matrimonio enascitur inter coniuges vinculum natura sua perpetuum et exclusivum; in matrimonio praeterea christiano coniuges ad sui status officia et dignitatem peculiari sacramento roborantur et veluti consecrantur.

Canon 1135. Each spouse has an equal obligation and right to whatever pertains to the partnership of conjugal life.

Utrique coniugi aequum officium et ius est ad ea quae pertinent ad consortium vitae coniugalis.

Canon 1136. Parents have the most grave obligation and the primary right to do all in their power to ensure their children’s physical, social, cultural, moral and religious upbringing.

Parentes officium gravissimum et ius primarium habent prolis educationem tum physicam, socialem et culturalem, tum moralem et religiosam pro viribus curandi.

Canon 1137. Children who are conceived or born of a valid or of a putative marriage are legitimate.

Legitimi sunt filii concepti aut nati ex matrimonio valido vel putativo.

Canon 1138. §1 The father is he who is identified by a lawful marriage, unless by clear arguments the contrary is proven.

§2 Children are presumed legitimate who are born at least 180 days after the date the marriage was celebrated, or within 300 days from the date of the dissolution of conjugal life.

§1. Pater is est, quem iustae nuptiae demonstrant, nisi evidentibus argumentis contrarium probetur.

§2. Legitimi praesumuntur filii, qui nati sunt saltem post dies 180 a die celebrati matrimonii, vel infra dies 300 a die dissolutae vitae coniugalis.

Canon 1139. Illegitimate children are legitimated by the subsequent marriage of their parents, whether valid or putative, or by a rescript of the Holy See.

Filii illegitimi legitimantur per subsequens matrimonium parentum sive validum sive putativum, vel per rescriptum Sanctae Sedis.

Canon 1140. As far as canonical effects are concerned, legitimated children are equivalent to legitimate children in all respects, unless it is otherwise expressly provided by the law.

Filii legitimati, ad effectus canonicos quod attinet, in omnibus aequiparantur legitimis, nisi aliud expresse iure cautum fuerit.

Canon 1141. A marriage which is ratified and consummated cannot be dissolved by any human power or by any cause other than death.

Matrimonium ratum et consummatum nulla humana potestate nullaque causa, praeterquam morte, dissolvi potest.

Canon 1142. A non-consummated marriage between baptised persons or between a baptised party and an unbaptised party can be dissolved by the Roman Pontiff for a just reason, at the request of both parties or of either party, even if the other is unwilling.

Matrimonium non consummatum inter baptizatos vel inter partem baptizatam et partem non baptizatam a Romano Pontifice dissolvi potest iusta de causa, utraque parte rogante vel alterutra, etsi altera pars sit invita.

Canon 1143. §1 In virtue of the pauline privilege, a marriage entered into by two unbaptised persons is dissolved in favour of the faith of the party who received baptism, by the very fact that a new marriage is contracted by that same party, provided the unbaptised party departs.

§2 The unbaptised party is considered to depart if he or she is unwilling to live with the baptised party, or to live peacefully without offence to the Creator, unless the baptised party has, after the reception of baptism, given the other just cause to depart.

§1. Matrimonium initum a duobus non baptizatis solvitur ex privilegio paulino in favorem fidei partis quae baptismum recepit, ipso facto quo novum matrimonium ab eadem parte contrahitur, dummodo pars non baptizata discedat.

§2. Discedere censetur pars non baptizata, si nolit cum parte baptizata cohabitare vel cohabitare pacifice sine contumelia Creatoris, nisi haec post baptismum receptum iustam illi dederit discedendi causam.

Canon 1144. §1 For the baptised person validly to contract a new marriage, the unbaptised party must always be interpellated whether:

1° he or she also wishes to receive baptism;

2° he or she at least is willing to live peacefully with the baptised party without offence to the Creator.

§2 This interpellation is to be done after baptism. However, the local Ordinary can for a grave reason permit that the interpellation be done before baptism; indeed he can dispense from it, either before or after baptism, provided it is established, by at least a summary and extrajudicial procedure, that it cannot be made or that it would be useless.

§1. Ut pars baptizata novum matrimonium valide contrahat, pars non baptizata semper interpellari debet an:

1° velit et ipsa baptismum recipere;

2° saltem velit cum parte baptizata pacifice cohabitare, sine contumelia Creatoris.

§2. Haec interpellatio post baptismum fieri debet; at loci Ordinarius, gravi de causa, permittere potest ut interpellatio ante baptismum fiat, immo et ab interpellatione dispensare, sive ante sive post baptismum, dummodo constet modo procedendi saltem summario et extraiudiciali eam fieri non posse aut fore inutilem.

Canon 1145. As a rule, the interpellation is to be done on the authority of the local
Ordinary of the converted party. A period of time for reply is to be allowed by this
Ordinary to the other party, if indeed he or she asks for it, warning the person however that if the period passes without any reply, silence will be taken as a negative response.

§2 Even an interpellation made privately by the converted party is valid, and indeed it is lawful if the form prescribed above cannot be observed.

§3 In both cases there must be lawful proof in the external forum of the interpellation having been done and of its outcome.

§1. Interpellatio fiat regulariter de auctoritate loci Ordinarii partis conversae; a quo Ordinario concedendae sunt alteri coniugi, si quidem eas petierit, induciae ad respondendum, eodem tamen monito ut, si induciae inutiliter praeterlabantur, eius silentium pro responsione negativa habeatur.

§2. Interpellatio etiam privatim facta ab ipsa parte conversa valet, immo est licita, si forma superius praescripta servari nequeat.

§3. In utroque casu de interpellatione facta deque eiusdem exitu in foro externo legitime constare debet.

Canon 1146. The baptised party has the right to contract a new marriage with a catholic:

1° if the other party has replied in the negative to the interpellation, or if the interpellation has been lawfully omitted;

2° if the unbaptised person, whether already interpellated or not, who at first persevered in peaceful cohabitation without offence to the Creator, has subsequently departed without just cause, without prejudice to the provisions of can. 1144 and
1145.

Pars baptizata ius habet novas nuptias contrahendi cum parte catholica:

1° si altera pars negative interpellationi responderit, aut si interpellatio legitime omissa fuerit;

2° si pars non baptizata, sive iam interpellata sive non, prius perseverans in pacifica cohabitatione sine contumelia Creatoris, postea sine iusta causa discesserit, firmis praescriptis can. 1144 et 1145.

Canon 1147. However, the local Ordinary can for a grave reason allow the baptised party, using the pauline privilege, to contract marriage with a non-catholic party, whether baptised or unbaptised; in this case, the provisions of the canons on mixed marriages must also be observed.

Ordinarius loci tamen, gravi de causa, concedere potest ut pars baptizata, utens privilegio paulino, contrahat matrimonium cum parte non catholica sive baptizata sive non baptizata, servatis etiam praescriptis canonum de matrimoniis mixtis.

Canon 1148. §1 When an unbaptised man who simultaneously has a number of unbaptised wives, has received baptism in the catholic Church, if it would be a hardship for him to remain with the first of the wives, he may retain one of them, having dismissed the others. The same applies to an unbaptised woman who simultaneously has a number of unbaptised husbands.

§2 In the cases mentioned in §1, when baptism has been received, the marriage is to be contracted in the legal form, with due observance, if need be, of the provisions concerning mixed marriages and of other provisions of law.

§3 In the light of the moral, social and economic circumstances of place and person, the local Ordinary is to ensure that adequate provision is made, in accordance with the norms of justice, christian charity and natural equity, for the needs of the first wife and of the others who have been dismissed.

§1. Non baptizatus, qui plures uxores non baptizatas simul habeat, recepto in Ecclesia catholica baptismo, si durum ei sit cum earum prima permanere, unam ex illis, ceteris dimissis, retinere potest. Idem valet de muliere non baptizata, quae plures maritos non baptizatos simul habeat.

§2. In casibus de quibus in §1, matrimonium, recepto baptismo, forma legitima contrahendum est, servatis etiam, si opus sit, praescriptis de matrimoniis mixtis et aliis de iure servandis.

§3. Ordinarius loci, prae oculis habita condicione morali, sociali, oeconomica locorum et personarum, curet ut primae uxoris ceterarumque dimissarum necessitatibus satis provisum sit, iuxta normas iustitiae, christianae caritatis et naturalis aequitatis.

Canon 1149. An unbaptised person who, having received baptism in the catholic
Church, cannot re-establish cohabitation with his or her unbaptised spouse by reason of captivity or persecution, can contract another marriage, even if the other party has in the meantime received baptism, without prejudice to the provisions of can. 1141.

Non baptizatus qui, recepto in Ecclesia catholica baptismo, cum coniuge non baptizato ratione captivitatis vel persecutionis cohabitationem restaurare nequeat, aliud matrimonium contrahere potest, etiamsi altera pars baptismum interea receperit, firmo praescripto can. 1141.

Canon 1150. In a doubtful matter the privilege of the faith enjoys the favour of law.

In re dubia privilegium fidei gaudet favore iuris.

Canon 1151. Spouses have the obligation and the right to maintain their common conjugal life, unless a lawful reason excuses them.

Coniuges habent officium et ius servandi convictum coniugalem, nisi legitima causa eos excuset.

Canon 1152. §1 It is earnestly recommended that a spouse, motivated by christian charity and solicitous for the good of the family, should not refuse to pardon an adulterous partner and should not sunder the conjugal life. Nevertheless, if that spouse has not either expressly or tacitly condoned the other’s fault, he or she has the right to sever the common conjugal life, provided he or she has not consented to the adultery, nor been the cause of it, nor also committed adultery.

§2 Tacit condonation occurs if the innocent spouse, after becoming aware of the adultery, has willingly engaged in a marital relationship with the other spouse; it is presumed, however, if the innocent spouse has maintained the common conjugal life for six months, and has not had recourse to ecclesiastical or to civil authority.

§3 Within six months of having spontaneously terminated the common conjugal life, the innocent spouse is to bring a case for separation to the competent ecclesiastical authority. Having examined all the circumstances, this authority is to consider whether the innocent spouse can be brought to condone the fault and not prolong the separation permanently.

§1. Licet enixe commendetur ut coniux, caritate christiana motus et boni familiae sollicitus, veniam non abnuat comparti adulterae atque vitam coniugalem non disrumpat, si tamen eiusdem culpam expresse aut tacite non condonaverit, ius ipsi est solvendi coniugalem convictum, nisi in adulterium consenserit aut eidem causam dederit aut ipse quoque adulterium commiserit.

§2. Tacita condonatio habetur si coniux innocens, postquam de adulterio certior factus est, sponte cum altero coniuge maritali affectu conversatus fuerit; praesumitur vero, si per sex menses coniugalem convictum servaverit, neque recursum apud auctoritatem ecclesiasticam vel civilem fecerit.

§3. Si coniux innocens sponte convictum coniugalem solverit, intra sex menses causam separationis deferat ad competentem auctoritatem ecclesiasticam, quae, omnibus inspectis adiunctis, perpendat si coniux innocens adduci possit ad culpam condonandam et ad separationem in perpetuum non protrahendam.

Canon 1153. §1 A spouse who occasions grave danger of soul or body to the other or to the children, or otherwise makes the common life unduly difficult, provides the other spouse with a reason to leave, either by a decree of the local Ordinary or, if there is danger in delay, even on his or her own authority.

§2 In all cases, when the reason for separation ceases, the common conjugal life is to be restored, unless otherwise provided by ecclesiastical authority.

§1. Si alteruter coniugum grave seu animi seu corporis periculum alteri aut proli facessat, vel aliter vitam communem nimis duram reddat, alteri legitimam praebet causam discedendi, decreto Ordinarii loci et, si periculum sit in mora, etiam propria auctoritate.

§2. In omnibus casibus, causa separationis cessante, coniugalis convictus restaurandus est, nisi ab auctoritate ecclesiastica aliter statuatur.

Canon 1154. When a separation of spouses has taken place, provision is always, and in good time, to be made for the due maintenance and upbringing of the children.

Instituta separatione coniugum, opportune semper cavendum est debitae filiorum sustentationi et educationi.

Canon 1155. The innocent spouse may laudably readmit the other spouse to the conjugal life, in which case he or she renounces the right to separation .

Coniux innocens laudabiliter alterum coniugem ad vitam coniugalem rursus admittere potest, quo in casu iuri separationis renuntiat.

Canon 1156. §1 To validate a marriage which is invalid because of a diriment impediment, it is required that the impediment cease or be dispensed, and that at least the party aware of the impediment renews consent.

§2 This renewal is required by ecclesiastical law for the validity of the validation, even if at the beginning both parties had given consent and had not afterwards withdrawn it.

§1. Ad convalidandum matrimonium irritum ob impedimentum dirimens, requiritur ut cesset impedimentum vel ab eodem dispensetur, et consensum renovet saltem pars impedimenti conscia.

§2. Haec renovatio iure ecclesiastico requiritur ad validitatem convalidationis, etiamsi initio utraque pars consensum praestiterit nec postea revocaverit.

Canon 1157. The renewal of consent must be a new act of will consenting to a marriage which the renewing party knows or thinks was invalid from the beginning.

Renovatio consensus debet esse novus voluntatis actus in matrimonium, quod pars renovans scit aut opinatur ab initio nullum fuisse.

Canon 1158. §1 If the impediment is public, consent is to be renewed by both parties in the canonical form, without prejudice to the provision of can. 1127 §3.

§2 If the impediment cannot be proved, it is sufficient that consent be renewed privately and in secret, specifically by the party who is aware of the impediment
provided the other party persists in the consent given, or by both parties if the impediment is known to both.

§1. Si impedimentum sit publicum, consensus ab utraque parte renovandus est forma canonica, salvo praescripto can. 1127, §2.

§2. Si impedimentum probari nequeat, satis est ut consensus renovetur privatim et secreto, et quidem a parte impedimenti conscia, dummodo altera in consensu praestito perseveret, aut ab utraque parte, si impedimentum sit utrique parti notum.

Canon 1159. §1 A marriage invalid because of a defect of consent is validated if the party who did not consent, now does consent, provided the consent given by the other party persists.

§2 If the defect of the consent cannot be proven, it is sufficient that the party who did not consent, gives consent privately and in secret.

§3 If the defect of consent can be proven, it is necessary that consent be given in the canonical form.

§1. Matrimonium irritum ob defectum consensus convalidatur, si pars quae non consenserat, iam consentiat, dummodo consensus ab altera parte praestitus perseveret.

§2. Si defectus consensus probari nequeat, satis est ut pars, quae non consenserat, privatim et secreto consensum praestet.

§3. Si defectus consensus probari potest, necesse est ut consensus forma canonica praestetur.

Canon 1160. For a marriage which is invalid because of defect of form to become valid, it must be contracted anew in the canonical form, without prejudice to the provisions of can. 1127 §3[4].

Matrimonium nullum ob defectum formae, ut validum fiat, contrahi denuo debet forma canonica, salvo praescripto can. 1127, §2.

Canon 1161. §1 The retroactive validation of an invalid marriage is its validation without the renewal of consent, granted by the competent authority. It involves a dispensation from an impediment if there is one and from the canonical form if it had not been observed, as well as a referral back to the past of the canonical effects.

§2 The validation takes place from the moment the favour is granted; the referral back, however, is understood to have been made to the moment the marriage was celebrated, unless it is otherwise expressly provided.

§3 A retroactive validation is not to be granted unless it is probable that the parties intend to persevere in conjugal life.

§1. Matrimonii irriti sanatio in radice est eiusdem, sine renovatione consensus, convalidatio, a competenti auctoritate concessa, secumferens dispensationem ab impedimento, si adsit, atque a forma canonica, si servata non fuerit, necnon retrotractionem effectuum canonicorum ad praeteritum.

§2. Convalidatio fit a momento concessionis gratiae; retrotractio vero intellegitur facta ad momentum celebrationis matrimonii, nisi aliud expresse caveatur.

§3. Sanatio in radice ne concedatur, nisi probabile sit partes in vita coniugali perseverare velle.

Canon 1162. §1 If consent is lacking in either or both of the parties, a marriage cannot be rectified by a retroactive validation, whether consent was absent from the beginning or, though given at the beginning, was subsequently revoked.

§2 If the consent was indeed absent from the beginning but was subsequently given, a retroactive validation can be granted from the moment the consent was given.

§1. Si in utraque vel alterutra parte deficiat consensus, matrimonium nequit sanari in radice, sive consensus ab initio defuerit, sive ab initio praestitus, postea fuerit revocatus.

§2. Quod si consensus ab initio quidem defuerat, sed postea praestitus est, sanatio concedi potest a momento praestiti consensus.

Canon 1163. §1 A marriage which is invalid because of an impediment or because of defect of the legal form, can be validated retroactively, provided the consent of both parties persists.

§2 A marriage which is invalid because of an impediment of the natural law or of the divine positive law, can be validated retroactively only after the impediment has ceased.

§1. Matrimonium irritum ob impedimentum vel ob defectum legitimae formae sanari potest, dummodo consensus utriusque partis perseveret.

§2. Matrimonium irritum ob impedimentum iuris naturalis aut divini positivi sanari potest solummodo postquam impedimentum cessavit.

Canon 1164. A retroactive validation may validly be granted even if one or both of the parties is unaware of it; it is not, however, to be granted except for a grave reason.

Sanatio valide concedi potest etiam alterutra vel utraque parte inscia; ne autem concedatur nisi ob gravem causam.

Canon 1165. §1 Retroactive validation can be granted by the Apostolic See.

§2 It can be granted by the diocesan Bishop in individual cases, even if a number of reasons for nullity occur together in the same marriage, assuming that for a retroactive validation of a mixed marriage the conditions of can. 1125 will have been fulfilled. It cannot, however, be granted by him if there is an impediment whose dispensation is reserved to the Apostolic See in accordance with can. 1078 §2, or if there is question of an impediment of the natural law or of the divine positive law which has now ceased.

§1. Sanatio in radice concedi potest ab Apostolica Sede.

§2. Concedi potest ab Episcopo dioecesano in singulis casibus, etiam si plures nullitatis rationes in eodem matrimonio concurrant, impletis condicionibus, de quibus in can. 1125, pro sanatione matrimonii mixti; concedi autem ab eodem nequit, si adsit impedimentum cuius dispensatio Sedi Apostolicae reservatur ad normam can. 1078, §2, aut agatur de impedimento iuris naturalis aut divini positivi quod iam cessavit.