Ping!
Holy Orders
Canon 1008 used to say:
Can. 1008 By divine institution, the sacrament of orders establishes some among the Christian faithful as sacred ministers through an indelible character which marks them. They are consecrated and designated, each according to his grade, to nourish the people of God, fufilling in the person of Christ the Head the functions of teaching, sanctifying, and governing.
Canon 1008 now says:
"By the Sacrament of Orders by divine institution some among the faithful, through the indelible character with which they are marked, consisting of sacred ministers, that is those who are consecrated and to serve, each in its degree, with new and unique way The people of God. "
In Italian, “Con il sacramento dell’ordine per divina istituzione alcuni tra i fedeli, mediante il carattere indelebile con il quale vengono segnati, sono costituiti ministri sacri; coloro cioè che sono consacrati e destinati a servire, ciascuno nel suo grado, con nuovo e peculiare titolo, il popolo di Dio”.
Canon 1009 says:
Can. 1009 §1. The orders are the episcopate, the presbyterate, and the diaconate.§2. They are conferred by the imposition of hands and the consecratory prayer which the liturgical books prescribe for the individual grades.
There is now added onto it a third point:
§3. "Those who are made in the order of the episcopate or priesthood receive their mission and the ability to act in the person of Christ the Head, but the deacons are empowered to serve the people of God in the diaconate of the liturgy of the word and of charity" .
In Italian, “Coloro che sono costituiti nell’ordine dell’episcopato o del presbiterato ricevono la missione e la facoltà di agire nella persona di Cristo Capo, i diaconi invece vengono abilitati a servire il popolo di Dio nella diaconia della liturgia, della parola e della carità”.
Comment: this draws a clear distinction among the orders of Deacons, Presbyteriate, and Episcopate. Doctrinally, there is nothing new...but this sets the Diaconate as a different type of order than the other two.
Marriage Canons
Canon 1086 §1 used to say:
Can. 1086 §1. A marriage between two persons, one of whom has been baptized in the Catholic Church or received into it and has not defected from it by a formal act and the other of whom is not baptized, is invalid.
It now says:
Can. 1086 §1. A marriage between two persons, one of whom has been baptized in the Catholic Church or received into it and the other of whom is not baptized, is invalid.
Canon 1117 used to say:
Can. 1117 The form established above must be observed if at least one of the parties contracting marriage was baptized in the Catholic Church or received into it and has not defected from it by a formal act, without prejudice to the prescripts of ⇒ can. 1127, §2.
It now says:
Can. 1117 The form established above must be observed if at least one of the parties contracting marriage was baptized in the Catholic Church or received into it, without prejudice to the prescripts of ⇒ can. 1127, §2.
Canon 1124 used to say:
Can. 1124 Without express permission of the competent authority, a marriage is prohibited between two baptized persons of whom one is baptized in the Catholic Church or received into it after baptism and has not defected from it by a formal act and the other of whom is enrolled in a Church or ecclesial community not in full communion with the Catholic Church.
It now says:
Can. 1124 Without express permission of the competent authority, a marriage is prohibited between two baptized persons of whom one is baptized in the Catholic Church or received into it after baptism and the other of whom is enrolled in a Church or ecclesial community not in full communion with the Catholic Church.
Comment: It removed the legal concept of formal defection from the Church from marriage qualifications. According to the text of the Motu Proprio, it was saying that the concept of a formal defection from the Church was difficult in practice to set up, as the concept itself was not a valid one from Canon Law. In addition, the concept in there could encourage one to go apostate if they were located in a area with few Catholics, while, on the other hand, it could make things more difficult to come back and bring the spouse back at the same time. My note: it sort of makes sense, as if a person has defected from the Church, that person is not going to follow Canon Law one way or the other, anyway.
Hopefully that makes it as clear as mud now.