¹Dr. Ag. Tri Edy Warsono, Pr

²Filipus Bimo Perbowo

¹´²Fakultas Teologi Wedabhakti, Yogyakarta

Email: agtriedy@usd.ac.id¹; bimoperbowo94@gmail.com²

Abstract

Marriage is a covenant (feodus, consensus covenant) between a man and a woman to build a whole life together (consortium totius vitae) (cf. Gaudium et Spes 48). The essential characteristics of marriage are unity (unitas) and indissolubility (indissolubilitas). To achieve these things, bonum coniugum becomes a fundamental thing for the dynamics of family life. The term bonum coniugum originated from Latin and has been used in 1983 Code of Canon Law (CIC), specifically in canon 1055 §1, to describe the welfare of the spouses in the context of marriage.

Bonum coniugum is manifested in unity, fidelity, indissolubility, and reciprocity. Karol Wojtyla’s ethical perspective on marriage, enriches the reflection on bonum coniugum. First, love as total self-giving means that spouses give themselves totally, not as objects of pleasure (utilitarianism). Second, the personalistic norm highlights the element of mutuality in giving love.

Faced the modern challenges, the Church finds it difficult to achieve the idealism of marriage due to the reality of family problems. Some marriages fail because of contra bonum coniugum, which describes situations where marriage never really achieves the well-being of the spouses. If this is found from the beginning of marriage, it can be a basis for annulment. The pastoral implications require the Church to emphasize more on thorough marriage preparation. The abundant reflections on bonum coniugum from the perspectives of canon law and marriage ethics contribute significantly to pastoral care for families.