Zeitschriftenartikel zum Thema „Sacrament of marriage“
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1
Kilanowicz, Ryszard. „Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku“. Ius Matrimoniale 30, Nr. 2 (15.04.2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.
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The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church.
The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man.
The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.
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Gilja, Sani, und Boris Vulić. „»Sacramentum hoc magnum est.«“. Diacovensia 26, Nr. 3 (2018): 405–22. http://dx.doi.org/10.31823/d.26.3.3.
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The sacrament of marriage is the foundation of Christian family from which it receives special strength to become a place of grace for society and the world. Understanding marriage exclusively as the freedom of married partners corrodes the seriousness of marital love from within, which becomes weak against even the slightest challenges. In the background of such an understanding lies the glorification of individual’s ego, which entails a negative attitude towards the traditional understanding of Christian marriage. The article shows that the celebration of the sacrament of marriage, which includes all the good and noble that a culture has introduced as a sign of the social and legal importance of marriage, places the nature of marriage in a completely new sacramental and sacred context. This horizon reveals an essential internal connection of marriage with all sacraments of the Church, especially the Eucharist. Continually strengthened by the Eucharist, the sacramental grace of marriage becomes active and fruitful not only in the form of eros, but mostly as an agape, as love that invites a person to die to themselves in order to truly realize oneself in marriage and family communion. The article seeks to help Christian spouses in modern temptations, to cooperate more seriously with the grace of the sacrament of marriage, with full awareness of the theological identity of a Christian family, thus becoming a unique and indispensable sign of Christ’s mystical love for the Church.
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Lumen Christian, Stefanus. „Penerimaan Sakramen Baptis bagi Bayi dari Pasutri yang Mengalami Halangan Perkawinan Katolik“. Felicitas 3, Nr. 2 (18.12.2023): 117–26. http://dx.doi.org/10.57079/feli.v3i2.111.
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Sacraments are signs and means of God's saving presence. The sacrament of Baptism is one of them so that baptism also shows the salvation that comes from God. Everyone can receive the Sacramentof Baptism. This is because the Sacrament of Baptism makes everyone, who receives it, a member of the Church. In fact, they also receive an eternal seal that makes them commissioned to proclaim God's salvation. Receiving the Sacrament of Baptism means being born again to become children of God. In the Baptism ceremony, water is the main material because water is a means of cleansing. In fact, water has a great role for human life. The word "βαπτω" (bapto - Greek) or "βαπτιζω" (baptiso - Greek) means "to submerge", "to immerse", "to lower into water", "to plunge into water." The sacrament of Baptism has been the subject of discussion for the Church fathers who gave explanations about Baptism and the rituals performed. When looking at the history of Baptism and who can receive the Sacrament of Baptism, children from newborn to toddler age can receive it even if the parents have an impediment to Catholic marriage. The assistance provided by godparents can direct children to live like Jesus Christ, who is the source of salvation for mankind. The Sacrament of Baptism is the entrance to receive the other sacraments. By receiving the Sacrament of Baptism, a person who receives it has been reborn as a child of God and joined the communion of the Church. Thus, children who have received the Sacrament of Baptism can one day be a guarantee for the salvation of humanity who long for the saving presence of God, including couples (parents of children) who experience obstacles to Catholic marriage who long for the sacraments of salvation, through their example as true believers.
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Di Donna, Gianandrea. „Mixed-Marriages in the Liturgical Catholic Church Tradition“. Review of Ecumenical Studies Sibiu 10, Nr. 3 (01.12.2018): 412–25. http://dx.doi.org/10.2478/ress-2018-0031.
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Abstract The question of inter-confessional marriages concerns all the Churches and has become much more urgent because of the great mobility of contemporary man. The Christian wedding is seen as a sacrament of Christ by the Orthodox Church and the Catholic Church, while the Churches born from the Protestant Reformation do not take this sacramental view, although Luther considers the divine blessing on the institution useful. The advantage of a sacramental perspective lies in the fact that the spouses, by virtue of the sacrament of marriage, become capable of “being married” according to the quality of Christ’s paschal love for his Church. In this way, according to the author, other theological perspectives open up, for example the sequela Christi, the idea of the vocation to Christian marriage, the foundation of the bond of indissolubility-fidelity and the foundation of sexual union-fruitfulness.
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Khatiwada, Som Prasad. „SACRAMENT AS A CULTURAL TRAIT IN RAJVAMSHI COMMUNITY OF NEPAL“. Researcher: A Research Journal of Culture and Society 3, Nr. 3 (31.10.2018): 13–32. http://dx.doi.org/10.3126/researcher.v3i3.21547.
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Rajvamshi is a local ethnic cultural group of eastern low land Nepal. Their traditional villages are scattered mainly in Morang and Jhapa districts. However, they reside in different provinces of West Bengal India also. They are said Rajvamshis as the children of royal family. Their ancestors used to rule in this region centering Kuchvihar of West Bengal in medieval period. They follow Hinduism. Therefore, their sacraments are related with Hindu social organization. They perform different kinds of sacraments. However, they practice more in three cycle of the life. They are naming, marriage and death ceremony. Naming sacrament is done at the sixth day of a child birth. In the same way marriage is another sacrament, which is done after the age of 14. Child marriage, widow marriage and remarriage are also accepted in the society. They perform death ceremony after the death of a person. This ceremony is also performed in the basis of Hindu system. Bengali Brahmin becomes the priests to perform death sacraments. Shradha and Tarpana is also done in the name of dead person in this community.Researcher: A Research Journal of Culture and SocietyVol. 3, No. 3, January 2018, Page: 13-32
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ROCHETTA, Carlo. „Marriage as a Sacrament“. INTAMS review 2, Nr. 1 (01.01.1996): 5–22. http://dx.doi.org/10.2143/int.2.1.2014865.
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Lawler, Michael G., und Todd A. Salzman. „Pope Francis, Civil Unions, and Same-Sex Marriage: Theological Reflections“. Irish Theological Quarterly 87, Nr. 1 (20.01.2022): 3–21. http://dx.doi.org/10.1177/00211400211060630.
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This essay examines civil union and same-sex marriage in relation to the Catholic doctrine of heterosexual marriage. It concludes of civil union that it is a civil reality, the concern of civil, not ecclesiastical, authority. It finds in Catholic marriage three bonds between believing spouses, of love, of law, and of Sacrament (upper case), and argues that in same-sex marriage there are three bonds, of love, of law, and of sacrament (lower case). The spouses themselves control the bond of love, a legal authority controls the bond of law, and the belief of the spouses that their marriage is a symbol of the presence of God in the world controls the bond of Sacrament/sacrament. A conclusion of the essay is that the argument of the Church against same-sex marriage is judged to be non-probative by a majority of its members, especially of its younger members, and a change could be possible.
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Pastwa, Andrzej. „Love Builds Communion between Persons (UUS, n. 21): Christological-Ecclesiological Key to Confirm the Identity of Marriages of Baptised Non-Catholics“. Ecumeny and Law 10, Nr. 2 (28.08.2022): 29–57. http://dx.doi.org/10.31261/eal.2022.10.2.02.
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The words derived from the Ut unum sint encyclical as well as the fruits of the newest research by theologians (among others the members of the International Theological Commission) on the meaning of the Catechism formula of Christian Marriage: “the Sacrament of Faith in the Service of Communion” — became an inspiration to attempt to verify the assumptions confirming the sacramental Identity of Marriages of Baptised Non-Catholics. The author assumes that the today’s challenge for the study of canon law should be to explore more the subject matter of the “the mystery of communion” (UUS, n. 5) in all the complexity of its detailed issues, including the development of relevant conclusions in the canonical (lawmaking) and canonical-pastoral (application of the law) spheres. This is in the name of the rule that church legislation, especially in clarifying key/systemic issues — and among such is the issue of the universality of Bellarmine’s principle of eo ipso sacramentum — is always based on the widely adopted theological foundations.
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Ross, Susan A. „MARRIAGE: SACRAMENT OR CIVIL UNION?“ Liturgy 20, Nr. 3 (Juli 2005): 1–2. http://dx.doi.org/10.1080/04580630590932600.
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Mardila, Ira, und Albert I. Ketut Deni Wijaya. „MANFAAT KPP BAGI PASUTRI KATOLIK YANG MELANGSUNGKAN PERNIKAHAN ADAT KENDAWANGAN SEBELUM MENERIMA SAKRAMEN PERKAWINAN“. JPAK: Jurnal Pendidikan Agama Katolik 22, Nr. 2 (12.09.2022): 228–38. http://dx.doi.org/10.34150/jpak.v22i2.406.
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Marriage preparation course program is a preparatory stage for Catholic married couples in preparing themselves for the sacramental marriage. However, the phenomenon that occurred at the St. Lukas Teluk Batu Parish of Kanak-Kanak Yesus Marau nowadays many married couples are married in a traditional way before attending the Marriage Preparation Course and getting married in a sacramental manner. This is the author's concern, which raises several questions, namely what are the views of Catholic couples about the benefits of Marriage preparation course Program. The results of the study show that showed that Marriage preparation course Program give beneficial for their married life. The benefits that respondents often feel are that it helps them communicate in the family, helps in educating their children in a Catholic way, and they know the nature of Catholic marriage. In addition, this husband and wife generally have a traditional marriage before the sacrament marriage. The reason for this is because of traditional traditions and pregnancy out of wedlock. By now, they had all performed a sacramental marriage. This they do with the aim that their marriage is recognized by the Church and the state.
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Parzych-Blakiewicz, Katarzyna. „CELEBRATING THE SACRAMENT OF MARRIAGE DURING FAMILY LIFE. A CATHOLIC-DOGMATIC PERSPECTIVE“. Forum Teologiczne 24 (14.11.2023): 189–98. http://dx.doi.org/10.31648/ft.9471.
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This paper presents the question of the dynamics of the sacrament of marriage arising from the wedding vows according to the rite celebrated in the Catholic liturgy. The aim of the paper is to explain what it means to celebrate the sacrament of marriage every day, not only on the wedding day. The theme is developed based on the concept of ritual as a phenomenon involving the activities of introducing a person to a new state of life in society. According to researchers, ritual perpetuates certain values in culture and human consciousness. In the light of theological sources, in Christian rituals, marriage is a theological reality. This means that the sacrament of marriage involves the rite of a man and a woman making four promises concerning their future life together and including their relationship with God. These pledges are a promise of fidelity, love, honesty and accompanying the other person for the rest of their lives, which means ‘dialogue of life’. Sacramentality, on the other hand, signifies a guarantee of access to God’s grace, which is necessary to build a family community according to the Gospel. The sacrament of marriage appears here as a Christian ritual celebrated that commemorates every moment of life together, with references to the grace given by God. Looking at the sacrament of marriage as a ritual makes it possible to see two dimensions of the dynamics of the marital relationship: a horizontal relationship, involving the dialogue between the spouses, and a vertical relationship, involving the dialogue of the spouses with God. Viewed in this way, Christian marriage is a reality unfolding in the individual lives of persons, as well as socially and ecclesiastically.
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Morozowicz, Witold. „The Eucharist is a source of graces for marriage according to the Apostolic Exhortation Sacramentum Caritatis of Benedict XVI“. Catholic Pedagogy 32, Nr. 1 (17.01.2023): 259–66. http://dx.doi.org/10.62266/pk.1898-3685.2023.32.20.
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The first part of the article presents God's plan for marriage. The biblical texts describing the creation of man were analyzed, as well as the fifth chapter of the Letter of Saint Paul to the Ephesians. Then, the effects of the Eucharist and the reception of Holy Communion are presented. In the last part, referring to the exhortation of the Holy Father Benedict XVI Sacramentum Caritatis, the relationship between the Eucharist and marriage is shown. The Eucharist is a sacrament that strengthens the unity and indissolubility between husband and wife, it is also a source of the graces needed to live in love. Keywords: Eucharist, Benedict XVI, Marriage, Holy Communion
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Nikodemus, Nikodemus, Meriyadi T, Hermanto Hermanto und Yohanes Endi. „Hukum Adat Perkawinan Dayak Mualang Dan Perbandingannya dengan Perkawinan Gereja Katolik“. Borneo Review 2, Nr. 1 (09.08.2023): 34–51. http://dx.doi.org/10.52075/br.v2i1.127.
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marriage of the Catholic Church. The methodology used in compiling the writing, among others, is the study of literature or literature. There are several findings that became the result of this paper. First, the Mualang Dayak are an Ibanic Dayak sub-tribe that has a variety of uniqueness, including the matter of customary law for the Mualang Dayak marriage. Second, the customary law of Mualang Dayak marriage has several laws that must be implemented, namely the Marriage Process, Forms of the Mualang Dayak Marriage Party, Forms of Violations and Penalties for Dayak Mualang Marriage. Catholic marriages of men and women become one in a holy marriage. According to the specific nature of its nature, it is directed at the goodness of husband and wife as well as the birth of children and the education of children. So Catholic marriages are elevated to a sacred dignity as the Sacrament of Marriage.
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Rinderknecht, Jakob K. „Order, Out of Order: Rahner's Tectonic Proposal for an Ecumenical Difficulty“. Horizons 42, Nr. 2 (23.11.2015): 341–67. http://dx.doi.org/10.1017/hor.2015.58.
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The sacrament of order raises important ecumenical questions, but discussion is hindered by binding historical magisterial judgments of invalidity. This article examines a mostly overlooked ecumenical proposal made by Karl Rahner in 1974 for approaching the sacrament and examines its implications by applying the insights of contemporary cognitive linguistic thinkers. Rahner suggested that Protestant order could be ruled valid by the Catholic Church through a determination analogous to the radical sanation of a marriage. Such a proposal both accepts the prior judgment that the sacrament was invalid and declares it to now be valid retroactively to its beginning. Rahner's proposal has several important implications: first, it can allow for mutual recognition of ministries without requiring either a reordination of the other's presbyters or a revocation of the historical judgments of invalidity. Potentially more broadly, it can serve as the basis for a rethinking of sacramental causality in general.
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WATKINS, Clare. „Marriage: A Sacrament for Living Today“. INTAMS review 2, Nr. 2 (01.09.1996): 165–73. http://dx.doi.org/10.2143/int.2.2.2014851.
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O'Callaghan, Denis F. „Faith and the Sacrament of Marriage“. Irish Theological Quarterly 52, Nr. 3 (September 1986): 161–79. http://dx.doi.org/10.1177/002114008605200301.
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Clark, T. J. „Poussin’s Sacrament of Marriage: An Interpretation“. New Literary History 45, Nr. 2 (2014): 221–52. http://dx.doi.org/10.1353/nlh.2014.0012.
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Ahmad, Meraj Ahmad. „THE IMPORTANCE OF MARRIAGE IN ISLAM“. International Journal of Research -GRANTHAALAYAH 6, Nr. 11 (30.11.2018): 1–6. http://dx.doi.org/10.29121/granthaalayah.v6.i11.2018.1082.
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The foundation of the family in Islam is blood ties or marital commitments. Islam builds the family on solid grounds that are capable of providing reasonable continuity, true security and mature intimacy. Marriage is a part of life, family as well society. The universality of marriage in different societies and cultures is attributed to the many basic social and personal functions. From Islamic point of view, marriage is a religious duty, a moral safeguard and a social commitment. Islam views it as a strong bond terming by Mithaqun Ghaleez that means a challenging commitment. It is a commitment to the dignified meaning full survival of the human race. Islam regards marriages the first and foremost righteous act and an act of responsible devotion. Islam recognized the religious virtue, the social necessity and the moral advantages of marriage. Islam considers marriage a very serious commitment; it has prescribed certain measures to make the marital bond as permanent as humanly possible. Marriage in Islam is neither a sacrament nor a simple civil contract; rather marriage in Islam is a something unique with very special features of both sacramental and contractual nature. The aim of his paper is to discuss of marriage institution in Islamic framework and its roles and significance in current global human society. The paper also tries to present a solution to the problems of family issues in the light of Quran and Sunnah.
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Lee, Randy. „From Words to Sacrament, from Sacrament to Flesh: the Concept of Marriage“. Catholic Social Science Review 8 (2003): 151–65. http://dx.doi.org/10.5840/cssr2003812.
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Chryssavgis, John. „The Sacrament of Marriage: An Orthodox Perspective“. Studia Liturgica 19, Nr. 1 (März 1989): 17–27. http://dx.doi.org/10.1177/003932078901900103.
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Ćavar, Klara, und Lucija Šikić. „Bitna svojstva ženidbe - jednost i nerazrješivost“. Magistra Iadertina 12, Nr. 1 (16.03.2018): 9. http://dx.doi.org/10.15291/magistra.1458.
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This article deals with the issues related to the essential properties of marriage, unity and indissolubility. Church has always seen marriage as a natural covenantal partnership between the baptized, and as a sacrament, which means that the natural reality of matrimonial covenant has been elevated to the supernatural order as an effective sign of grace. The essential properties, the unity and the indissolubility which are proper to natural marriage obtain a special firmnessin Christian marriage. These properties are also important for Christian and non-Christian marriages because they arise from the very nature and essential purpose of marriage. The Christian tradition and the doctrine of St. Paul teach that these two properties reflect the unique and indissoluble bond of Christ and the Church. The article deals with the exclusion of essential properties from the marriage consent or proof of nullity of marriage because of the exclusion of unity and indissolubility by a positive act of will.
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Fröhlich, Hans Bruno. „Interconfessional Marriage and Recognition of Baptism. A Case Study from the Orthodox Church Register in Sighişoara“. Review of Ecumenical Studies Sibiu 10, Nr. 3 (01.12.2018): 335–45. http://dx.doi.org/10.2478/ress-2018-0027.
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Abstract Due to the fact that the Orthodox Church considers marriage a sacrament, this can only be concluded on the basis of ακρίβεια, when both spouses are orthodox. This case study is looking into the Orthodox Church marriage registers from Sighişoara for marriages of people of other confessions as well as into the baptismal registers, if the non-orthodox were baptized or confirmed (chrismation). From this qualitative case study, one can conclude that, in terms of marriage ceremony and baptism, in the Orthodox Church in Sighişoara/Schäßburg κατ’ οικονομίαν has been dealt with. Children of non-Orthodox parents have been baptized, and non-Orthodox couples have been married without the non-Orthodox being confirmed to Orthodoxy, let alone be (re)baptized.
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Iacob, Iosif. „Il vincolo matrimoniale, sacramento di una vita perfetta nell’amore e santità secondo la visione Del Concilio Vaticano II“. DIALOG TEOLOGIC XXIV, Nr. 48 (01.12.2021): 78–90. http://dx.doi.org/10.53438/yaqa3703.
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The form of life by which the secular man finds the fullness of his purpose is that offered by the sacrament of marriage and family life. In this environment he is called to collaborate in order to realize the kingdom of God; here he is given the opportunity to be an image of Christ in the world. In the marital bond, the spouses, through the mission they have towards each other and together towards the children, prove a particular vocation that, by virtue of the sacrament of marriage, is a symbol of mutual love between Christ and the Church, love in which lies the impulse of a continuous and mutual perfection. Thus, the vocation to a holy life, materialized in the act of mutual dedication and love within the matrimonial covenant, represents the essence of the sacrament of marriage and of a life lived in the fullness of the human and Christian values proposed by the Church through the teaching of the Second Vatican Council that does not lose its actuality, especially in the context of a global crisis on the identity and mission of the family that arises through the matrimonial covenant.
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Uberoi, Patricia. „When is a Marriage Not a Marriage? Sex, Sacrament and Contract in Hindu Marriage“. Contributions to Indian Sociology 29, Nr. 1-2 (Januar 1995): 319–45. http://dx.doi.org/10.1177/0069966795029001015.
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Grondelski, John. „Sakrament małżeństwa jako powołanie“. Rocznik Teologii Katolickiej 11, Nr. 2 (2012): 35–45. http://dx.doi.org/10.15290/rtk.2012.11.2.03.
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Fastyn, Arkadiusz. „Zawarcie małżeństwa mieszanego wyznaniowo według prawa małżeńskiego z 1836 roku“. Czasopismo Prawno-Historyczne 65, Nr. 1 (02.11.2018): 229–47. http://dx.doi.org/10.14746/cph.2013.65.1.09.
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The thesis discusses the signifi cant question of inter-denominational marriages in Poland prior to 1946. Until the end of 1945, the laws in force in Poland were the 19th-century statutes. They had been enacted by the neighbouring countries (Austria, Russia and Prussia) that partitioned the Polish territory in the second half of the 18th century. In the Polish lands enjoying some autonomy in the Russian Empire, the regulation of marriage was based on the religious principles of 1836. Under the 1836 statute, there could be no civil marriage that would not produce a confessional effect. Consequently, the regulation of marriage had to combine confessional and civil effects into single norms and the legislative authorities had to provide for mechanisms correlating such effects. This applied to both the conclusion and dissolution of marriage. In these matters, the Roman Catholic Church adopted an uncompromising stance following from its belief in the special theological character of the sacrament of marriage.
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Margalit, Yehezkel. „TEMPORARY MARRIAGE: A COMPARISON OF THE JEWISH AND ISLAMIC CONCEPTIONS“. Journal of Law and Religion 33, Nr. 1 (April 2018): 89–107. http://dx.doi.org/10.1017/jlr.2018.12.
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AbstractThe Jewish marriage differs from the Catholic Christian marriage, which is an institution surrounded by the halo of a holy sacrament that cannot be nullified. It also differs from the Islamic marriage, which is closer to a legal agreement than to a sacrament, wherein the husband alone may annul the marriage, either unilaterally or by mutual consent. This is especially true of the Shi'ite marriage—themuta—which may be annulled without any divorce proceedings at a predetermined date. In this article, I present a little-known possible halakhic stipulation: temporary marriage. I consider its roots and the different applications in Talmudic sources. An example of the Babylonian application of this conditional marriage is the cry by important Babylonianamoraim, “Who will be mine for a day?” In this unique case, some of the halakhic authorities rule that there is no necessity for agetin order to terminate the marriage. I consider the early halakhic rulings on these cases and the modern version of this stipulation, which was also rejected by modern halakhic authorities. I also offer a comparative study of a possible parallel to the marriage for a predetermined period, the Shi'ite temporary marriage, which is intentionally restricted to an agreed period of time and does not require divorce to annul it. I conclude my discussion by revealing the possible common roots for the Jewish temporary marriage and the Shi'ite temporary marriage in ancient Persian law.
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BARRY, Robert J. „Marriage as a Sacrament for Young Adult Catholics“. INTAMS review 14, Nr. 2 (31.12.2008): 181–94. http://dx.doi.org/10.2143/int.14.2.2034405.
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VAN DEN BOSSCHE, Stijn. „On the Gift of (the Sacrament of) Marriage“. Questions Liturgiques/Studies in Liturgy 89, Nr. 4 (31.12.2008): 238–59. http://dx.doi.org/10.2143/ql.89.4.2036185.
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Iacob, Iosif. „Marriage as a divine and human reality in the vision of the Second Vatican Council“. DIALOG TEOLOGIC XXV, Nr. 49 (01.06.2022): 164–80. http://dx.doi.org/10.53438/mefe1550.
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The institution of marriage and the family it is one of the social and ecclesial realities, difficult to stick in its full meaning. It, as a natural reality, involves the whole life of man, of each man, both as a right and as a possibility. In his great redemptive plan, God, through Jesus Christ, in the New Law established by the sacrifice of love to the ultimate sacrifice, assigns a saving dimension to natural marriage. This new dimension makes marriage a supernatural and profoundly human reality, anchored in social realities in a continuous becoming. The current situation that the Church is experiencing in the pastoral field through the different choices that believers make regarding the sacrament of marriage invites us to deepen and analyze all the aspects that affect the choice of the type of marital union. All these motivations makes us to take in consideration the different spheres of human existence as well with visions of living life to see the way marriage as a natural and sacramental reality, involving every human being, presents itself to contemporary society in all its complexity, or in what way society’s problems come to be reflected and also involves the institution of marriage.
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Marga, Irimie. „Kanonische Aspekte über die Pastoration der Familie“. Journal of Orthodox Canon Law 1, Nr. 1 (12.01.2022): 106–20. http://dx.doi.org/10.24193/jocl.2022.1.7.
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The author of the paper „Canonical Aspects regarding the Pastorship of the Family” starts from the fact the man and the woman, in their perfection, cannot be understood alone, but only “together”. The family emerged from this constitutive “being together” as the primary and inalienable realization of communion. The “little church”, i.e. the family, is also founded on the descent of the Holy Spirit through the sacrament of marriage, which can be called “the little Pentecost” in the “ecclesia minor”. We confess that the Church is one, holy, catholic and apostolic. This is how we understand the little church, the family, as a divine gift that cannot be negotiated. The author emphasises that the Orthodox Church teaches that marriage is an indissoluble sacrament. The indissolubility of marriage is practically not a fact already realized through the sacrament, but a quality that is preserved and fulfilled throughout life. Divorce is a sin and a tragedy. Divorce belongs to our existence, so it cannot be ignored and, unfortunately, cannot be forbidden. Divorce does not abolish the indissolubility of marriage, it abandons it. The author underlines that the Orthodox Church does not accept divorce, because she cannot accept the sin, but she tolerates and recognizes divorce as a painful, indisputable reality. According to the principle of oikonomia, the Church has to choose between two undesirable situations: either to reject the divorced as a great sin or to tolerate the divorced and give a new chance. The author has attempted to show that the Church chooses the lesser evil from these two.
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Morris, Philip. „Governing Body of the Church in Wales“. Ecclesiastical Law Journal 16, Nr. 1 (13.12.2013): 83–86. http://dx.doi.org/10.1017/s0956618x13000896.
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In his April Presidential Address the Archbishop focused on two issues: the Report of the Review Group chaired by Lord Harries and same-sex marriage. His concern with the Review is that ‘it is possible to get so bogged down or hung up on some of the details of the Provincial Review that there is a danger in dismissing all of it because one disagrees with some of the points it makes’. He regretted that churches with ordained clergy ‘have been tempted to assume that all ministry is vested in an omnicompetent professional minister’ and reminded his listeners that the basic sacrament of the Church was not ordination but baptism. His concern with the Marriage (Same Sex Couples) Bill was that clergy who would not conduct same-sex marriages needed protection, yet the Church itself needed to be allowed to conduct such marriages if it decided to do so in future. He felt that the Church ‘needed to have a discussion as to whether we want to continue having this special status in law as far as marriage is concerned’.
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Mames, Tomasz Dariusz. „The Canonical, Legal and Liturgical Consequences of the Redefinition of the Sacrament of Marriage in the Old Catholic Churches“. Forum Teologiczne, Nr. 22 (13.10.2021): 125–40. http://dx.doi.org/10.31648/ft.6926.
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Both the Roman Catholic Church and the canonical Orthodox Churches, or Churches associated with the Union of Utrecht, include marriage in the seven sacraments. Nevertheless, there is no agreement between them regarding the minister of the sacrament, the possibility of a second marriage after divorce or clergy marriage. In recent years, tensions in individual ecclesial communities have also been exacerbated by canonical legalization of same-sex relationships. This issue concerns, in particular, the Churches whose bishops are part of the International Conference of Old Catholic Bishops. In the West European Old Catholic Churches of the Union of Utrecht there is full agreement that homosexual orientation is one of the variants of human nature. Old Catholics Theologians believe that the condemnation of homosexuality which we find in Scripture resulted from the state of knowledge at the time and related cultural connotations. They point out that modern science shows this phenomenon in a completely different perspective, based on the results of scientific research unknown to either the Biblical tradition or the Tradition of the early Church. The consequence of this was the opening of the debate on their nature and on the possibility of blessing same-sex relationships.
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Parzyszek, Madalena. „Jak zrealizować wspólny projekt pt. „Małżeństwo”? Papieża Franciszka koncepcja przygotowania do małżeństwa“. Kwartalnik Naukowy Fides et Ratio 45, Nr. 1 (26.03.2021): 30–40. http://dx.doi.org/10.34766/fetr.v45i1.700.
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Abstrakt:
Papież Franciszek zwołując 5 października 2014 roku III nadzwyczajne zgromadzenie ogólne Synodu Biskupów nt. „Wyzwań duszpasterskich dla rodziny w kontekście nowej ewangelizacji”, oraz 24 października 2015 roku wydając dokument „Misja i powołanie rodziny w Kościele i w świecie współczesnym” zaprosił do refleksji m.in. nad przygotowaniem do małżeństwa. Dotyczy ona głoszenia kerygmatu i inicjacji w sakrament. Autorka artykułu podejmuje się odczytania rozumienia kerygmatu w nauczaniu papieża Franciszka rozumiejąc go jako orędzie mające moc przemiany życia, prowadzące do osobowej relacji z Bogiem, zawierające także konieczność proklamowania go w świecie.
Inicjację w sakrament rozumie jako „zakorzenienia przygotowania do małżeństwa w procesie inicjacji chrześcijańskiej, z zaakcentowaniem powiązania małżeństwa ze chrztem oraz innymi sakramentami” ( Franciszek, 2016, 206).
Refleksja nad wskazanymi treściami w związku z przygotowaniem do małżeństwa stanowi przyczynek do dyskusji nad zaproponowanym tematem.
Abstract:
Pope Francis convoking The Third Extraordinary General Assembly of the Synod of Bishops on 5th October 2014 on the topic of „Pastoral Challenges of the Family in the Context of Evangelization” and during The Fourteenth Ordinary General Assembly of the Synod of Bishops, popularly referred to as the Synod on the Family, releasing on 24 October 2015 the final report intitled "The Vocation and Mission of the Family in the Church and in the Contemporary World” invited to join reflection how to prepare for marriage. It is concerned with preaching the kerygma and initiation into sacrament of Martimony. The aim of the author of this article is to present understanding the kerygma in Pope Francis’ teaching as a proclamation having power to change life, leading to relationship with God including also necessity to proclaim it in the world.
Initiation into sacrament of Martimony is understood as „implanting prepation for marriage during christian initiation, with accenting connection marriage with the baptism and other sacraments” (Pope Francis, 2016, 206).
Reflection of indicated contents connected with preparing for marriage constitutes a trigger to discussion of proposed subject.
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Khatri, Bal Krishna. „Marriage Practice in Contemporary Nepal“. NUTA Journal 8, Nr. 1-2 (31.12.2021): 13–20. http://dx.doi.org/10.3126/nutaj.v8i1-2.44032.
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Marriage is one of the oldest universal micro social institutions which are established by human society as an essential social structure for gaining more benefit in the social and functioning aspects. It provides the legal rights of regular sexual intercourse, producing of the offspring socially, religiously and legally. It is one of the ways to transfer an inheritance of the property in our societies. This belief is influenced by Hinduism which regards marriage as the important custom or sacrament. Although, the perception and practices of marriage is not universally accepted which varies across societies and culture, i.e., cross cousin marriage practices are common among Gurung, Magar and Tamang ethnic groups. Levirate marriage can be found in Tamang ethnic group which is not acceptable in another caste. Arrange marriage is one of the most popular form and also practices of marriage in contemporary Nepal whereas child marriage, capture marriage and forced marriage has been already prohibited by law. Experimental marriage, Group marriage and Companionate marriage are not existed. Most of the people have been hearing and conducting the marriage but the proper acceptable definition is not found till date. It is no doubt that marriage is an inevitable social institution but the practice may be different in different places. Main objectives of this article are briefly highlighting the various thought and forms of marriages which have practiced in different caste and place of Nepal by using primary and secondary sources.
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Kołodziej, Marcin. „Adaptations in the Polish Rites of the Sacrament of Marriage“. Teologia i Człowiek 61, Nr. 1 (30.06.2023): 101–15. http://dx.doi.org/10.12775/ticz.2023.006.
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One of the issues raised by the Second Vatican Council was the need to revise the liturgical books that had been used until that time. The ritual of the sacrament of marriage was the first to undergo this process. The editio typica was prepared, and, following the promulgation of the Code of Canon Law in 1983, the Holy See published the second model edition of the ritual in question. The Polish version of the rites of the sacrament of marriage was developed on the basis of the Latin book, using historical sets of liturgical books from the nation. By virtue of the authority granted by the legislator, the Polish Episcopal Conference incorporated liturgical adaptations relevant to Poland into the ritual. With adherence to the indications included in the editio typica, the formularies and ceremonies established domestically were taken into consideration.
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Sukina, Liudmila B. „THE MOTIF OF THE “SEVEN SACRAMENTS” IN RUSSIAN ART OF THE 17TH CENTURY AND ITS BOOK SOURCE“. RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, Nr. 2 (2023): 88–101. http://dx.doi.org/10.28995/2686-7249-2023-2-88-101.
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The article deals with a rather rare for Russian art of the 17th century story of the Seven Sacraments. Its source was the engravings of the printing house of the Kyev Pechersk Lavra, which were among the book “projects” of the head of the Kyiv Metropolis of the Constantinople Orthodox Church, Petro Mohyla (1632–1647). A few images of that motif have long been known to researchers, but the origin of its variations has not been revealed. The issue is studied on the examples of two icons of the last quarter of the 17th century “Crucifixion with the Seven Sacraments”. Their distinguishing feature is the depicting the optional for all Christians sacrament of marriage in the foreground. The author of the article suggests that the creation of such an iconography was associated with the marriage of Tsar Feodor Alekseyevich. The development of baroque aesthetics also prompted artists to combine elements of different iconographic schemes in one composition and create a complicated version of the Life-Giving Tree with scenes of the seven Sacraments and the Passion of Jesus cycle. They used several literary and visual sources. The surviving samples of such a composition demonstrate the variability of its iconography and the creative nature of the work of Russian icon painters in the 17th century, who could create completely independent works on the same subject with pronounced individual characteristics.
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Pietras, Dawid. „The ecclesiastical discipline of the celebration of marriage according to the books of the Roman Rite of 1962 after the Second Vatican Council in 1965-2007“. Ius Matrimoniale 34, Nr. 1 (28.06.2023): 97–127. http://dx.doi.org/10.21697/im.2023.34.1.05.
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The Fathers of the Second Vatican Council, via the constitution Sacrosanctum Concilium, postulated a reform of the marriage ceremony. As a result, the marriage rites contained in the Rituale Romanum of 1952 were abolished by the promulgation of the Ordo celebrandi matrimonium in 1969. Until 1988, apart from the Society of Saint Pius X, marriage was generally not celebrated according to the earlier Ritual. After the institution of the Pontifical Commission Ecclesia Dei in 1988, permissions were issued for the celebration of marriage according to the Roman Ritual. Individual permissions were granted by the Dicasteries of the Roman Curia, and especially by the aforementioned Commission. Some communities were also established which were equipped with the special right to celebrate the Sacrament of Marriage according to the Rituale Romanum of 1952. Diocesan bishops also issued ad casum permissions and erected personal pa- rishes and other communities. This legal status lasted until Pope Benedict XVI’s motu proprio Summorum Pontificum entered into force in 2007. Then, a universal law was introduced which permitted the celebration of marriages according to the earlier Ritual under specified conditions.
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Wood, Susan. „The Marriage of Baptized Nonbelievers: Faith, Contract, and Sacrament“. Theological Studies 48, Nr. 2 (Juni 1987): 279–301. http://dx.doi.org/10.1177/004056398704800203.
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Balzani, Marzia. „Hindu women and marriage law: from sacrament to contract“. Women's Studies International Forum 26, Nr. 3 (Mai 2003): 280–81. http://dx.doi.org/10.1016/s0277-5395(03)00057-8.
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Ellis, Daryl. „The Ambivalence and Lust of Marriage: With and Beyond Augustine Towards a Theology of Marriage as Consecrated Sacrifice“. Scottish Journal of Theology 66, Nr. 1 (15.01.2013): 30–49. http://dx.doi.org/10.1017/s0036930612000282.
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AbstractThis article argues that the Christian West's indebtedness to contractual logic in regard to marriage, as canonically depicted in 1 Corinthians 7, has resulted in a corresponding theological and pastoral myopia. The weakness of this reliance, as seen paradigmatically in Augustine's theology of marriage, consists in its articulation of marriage's constitution apart from any meaningful reference to the particular dynamics of any given marital common life. ‘Marriage’, in this sense, remains extrinsic to the living of marriage. Augustine doubly solidifies this separation by construing marriage as a contractually negotiated site for the sinful, though forgivable, expression of sexual desire, which he then roots in a christological account of sacrament whereby the sacramental bond of marriage can never be broken regardless of the lived particularities of marital life. A promising corrective can be found by way of a theological retrieval of a minor set of images suggestively employed in passages such as Ephesians 5:21–33 and Revelation 19:7–9 rooted in cultic themes such as sacrifice and consecration, which Augustine employs in describing marriage's preferred ecclesial alternative: the consecration of virginity. The constructive result is a theology of marriage in which every moment of marital life is marked by the ambivalence of vulnerably and ‘deathly’ surrendering to one another, which is pre-eminently embodied in the surrender of Christ himself upon the cross to the one he called Father. This ambivalence is characterised by the dual possibility, inherent in the posture of surrender itself, in which the result can either bear the healing fruits of love and reciprocal embrace or the tragic inhumanity of abuse, rejection and manipulation. Finally, the sacrificial and contractual elements of marriage might be ultimately reconciled in a refigured notion of ‘covenant’, which too often has been understood simply as a synonym for ‘contract’. Instead, a proper covenantal understanding of marriage emerges as a participatory analogy to the entire, complicated and contingent history of God, with God's people marked by seemingly endless cycles of sin, repentance, forgiveness and restoration. Intriguingly, this history was also founded within a temporal space outlined by a mix of contractual elements and cultic regulations. Likewise, the covenantal founding of a marriage mirrors a similar dynamic: the initial ‘contractual’ vows speak into existence a temporalised space within which a daily, mundane life of love might come to pass and bear its fruits, in due time, by God's grace and the daily improvisations of love and sacrifice.
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Gobai, Daniel Wejasokani, und Yulianus Korain. „HUKUM PERKAWINAN KATOLIK DAN SIFATNYA. SEBUAH MANIFESTASI RELASI CINTA KRISTUS KEPADA GEREJA YANG SATU DAN TAK TERPISAHKAN“. Jurnal Hukum Magnum Opus 3, Nr. 1 (20.01.2020): 81–92. http://dx.doi.org/10.30996/jhmo.v3i1.3015.
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Marriage is an important idea, particularly in Christianity and generally in broader society. Generally speaking, every element of society understands marriage as the union of two persons, a man and woman, and through various processes both parties are united, binding promises before the authority to live a commitment for their whole life. For the Catholic Church, marriage is a sacrament that is a sign and means that saves and unites, in which unity between the two is prescribed in the divine plan. For some reasons, the sacrament of marriage has a variety of meanings. Among other things, besides manifesting the unity of relationship between Christ and His Church who inseparable, the Christian marriage is considered as a mean of the presence of God, who guides and accompanies, nourishes and fosters love for one another in the sacred bonds of marriage, which is inseparable and irrevocable. Perkawinan merupakan gagasan yang penting dalam kekristenan pada khususnya dan masyarakat pada umumnya. Hampir setiap elemen masyarakat, memahami perkawinan sebagai persetukuan dua pribadi, seorang pria dan wanita, dan melalui berbagai rentetan proses, keduanya bersatu, mengikat janji di hadapan otoritas yang berwenang untuk setia selamanya. Bagi Gereja katolik, perkawinan adalah sakramen yakni tanda dan sarana yang menyelamatkan dan menyatukan, yang mana persatuan di antara keduanya terlaksana berkat penyelenggaraan ilahi. Untuk itu, sakramen Perkawinan memiliki berbagai makna, antara lain selain memanifestasikan relasi Kristus dan Gereja-Nya yang satu dan tak terpisahkan, tetapi juga berarti sarana yang menghadirkan Allah yang menuntun dan menyertai, memelihara dan memupuk cinta satu sama lain dalam ikatan suci perkawinan yang tak terbatalkan dan tak terpisahkan.
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Pandego, Higianes Indro. „MIX MARRIAGE (CANON 1124) The Ecumenical Spirit and Pastoral Approaches“. LOGOS 16, Nr. 2 (14.12.2020): 44–65. http://dx.doi.org/10.54367/logos.v16i2.1030.
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Mixed marriage on the canon 1124, the 1983 Code refers to the marriage between Catholic and non-Catholic persons, which means that both of the persons are baptized. So, it must be the Sacrament (see can. 1055 §2). The Second Vatican Council picked the view of the people of God up based on the dignity of baptism. Then the Council expressed the idea of (full) communion in which the Catholic Church and the other Churches and communities have a relationship. To it Thus, The Council fosters the ecumenical movement that develops the union between the Christians, more especially concerning mixed marriage.
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Sharma, Priya, und Ruchi Sharma. „Hindu Marriage System In India“. International Journal of All Research Education & Scientific Methods 10, Nr. 05 (2022): 618–26. http://dx.doi.org/10.56025/ijaresm.2022.10504.
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In Hindu religion, Marriage is treated as Union between two souls. It is not just Union for this life but also coming life as well. Marriage is treated as essential for every hindu to marry. Marriage as a holy sacrament According to Satpath Brahman, Wife is considered as Ardhangani. Some religious duties cannot be performed as a bachelor, so every hindu must marry to fulfil those religious obligations. The marriage connects between a wider range of people included Parents, brothers, sisters and other blood relatives of the spouse become relatives. Marriage is a pious relationship between husband and wife and this relation can be successful only if there is existence of trust, understanding and care between both husband and wife.
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Narewska, Dorota. „„622 upadki” Witkacego w listach do żony o żonach“. Dydaktyka Polonistyczna 15, Nr. 6 (2020): 110–32. http://dx.doi.org/10.15584/dyd.pol.15.2020.7.
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The article is a view of relation that bonds Stanislaw Ignacy Witkiewicz and Jadwiga Unrug-Witkiewicz that emerges from his mails to the wife. His view of imperfect relationship of man and woman, marriage, a relation towards the sacrament, offspring, love and faithfulness contains the traces of God’s reality.
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Lawler, Michael G. „Faith, Contract, and Sacrament in Christian Marriage: A Theological Approach“. Theological Studies 52, Nr. 4 (Dezember 1991): 712–31. http://dx.doi.org/10.1177/004056399105200406.
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Kużelewska, Elżbieta, und Marta Michalczuk-Wlizło. „Same-Sex Marriage and the Catholic Church in Europe. Any Chance for Understanding?“ Studies in Logic, Grammar and Rhetoric 66, Nr. 2 (01.12.2021): 267–81. http://dx.doi.org/10.2478/slgr-2021-0015.
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Abstract There is room for everyone in the Catholic Church, but there is no consent for same-sex marriage in that Church as marriage only between a baptized man and a woman is a sacrament. Same-sex marriage is inconsistent with the Holy Scripture where marriage is based on God’s natural law. This official Scripture’s interpretation results in lack of possibility to reconciliate the official teaching of the Church with the recognition of same-sex marriage. The world is moving forward and so are the opinions of Christians and their growing support for same-sex marriage. Such marriage is recognized in thirty states worldwide, including states with dominant Catholic religion. Regardless the official teaching, the Catholic Church’s position is not uniform. The paper discusses the official interpretation of the Scripture concerning homosexuals, analyses the position of the Catholic Church toward same-sex marriage and indicates differences in Christians’ attitudes with respect to same-sex couples in Western and Eastern Europe.
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Pałucki, Jerzy. „Formowanie się chrześcijańskich obrzędów małżeńskich na podstawie Carmen XXV Paulina z Noli“. Vox Patrum 65 (15.07.2016): 523–32. http://dx.doi.org/10.31743/vp.3514.
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Church Fathers tried to combat the legacy of paganism and made tireless efforts towards Christianising family events, recalling the teaching of the Bible. Tertullian, for example, complained that the Christians of Carthage didn’t marry in the church. The article discusses Carmen XXV of Paulinus of Nola († 431), written for the occasion of marriage of Julian and Tysia. The poem contains one of the oldest descriptions of the ceremony of Christian marriage. Bishop of Nola pays attention to the spiritual dimension of the sacrament – specifically to its rich, full of symbols rite as well as to fact that the Christian meaning of the marriage ceremony should become the main focus for wedding preparations.
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Taborda, Francisco. „Matrimônio e questão de gênero. Considerações teológico-sacramentais em perspectiva latino-americana“. Revista Eclesiástica Brasileira 67, Nr. 267 (09.04.2019): 532. http://dx.doi.org/10.29386/reb.v67i267.1497.
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Em perspectiva latino-americana, o autor aborda o tema das relações entre matrimônio e gênero. A partir do axioma: lex orandi – lex credendi, descreve o matrimônio na prática habitual latino-americana, com destaque para dois aspectos: o rito do enlace matrimonial e a vida matrimonial. Pergunta, como, neles, se espelha a relação de gênero, e observa uma contradição entre o modo de praticar o rito e a experiência da vida conjugal e familiar de todo dia. Constata a presença de duas concepções que geram uma tensão entre a praxe cultural e as propostas do Evangelho, o que é normal, visto ser o matrimônio um dado da criação, antes de ser instituído um sacramento. O autor analisa também a liturgia do casamento aprovada pela CNBB e pergunta, se ela resolve ou não a tensão cultura X Evangelho. Sublinha, enfim, o desafio que essa tensão significa para o matrimônio cristão.Abstract: The author deals with the relationship between marriage and gender from a Latin-American perspective. Starting from the axiom: lex orandi-lex credendi, he describes marriage as it is usually practiced in LatinAmerica, emphasizing two of its major aspects: the matrimonial rite and married life. Asking how gender relations influence these two aspects of marriage, he notices a contradiction between the way the rite is practiced and the every day experience of married and family life. He also notices the presence of two concepts that produce some tension between the cultural praxis and the Gospel’s proposals and sees this as a normal occurrence since, before being instituted as a sacrament, marriage was already a datum of the Creation. The author analyses the matrimonial liturgy sanctioned by the National Conference of Brazilian Bishops and wonders whether or not it solves the tension “culture versus Gospel”. Finally he stresses how this tension has become a challenge for the Christian marriage.
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Huat, Leow Theng. „The Sacramentality of Marriage: A Protestant Perspective“. Asia Journal Theology 35, Nr. 2 (21.11.2021): 215–37. http://dx.doi.org/10.54424/ajt.v35i2.12.
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From the beginning of the Reformation in the sixteenth century, Protestants have departed from the long-held consensus in the Western church that marriage is to be seen as an ecclesial sacrament. This article examines some of the impact of this momentous move on the Christian understanding of marriage. It suggests the need for Protestants to recover, in fuller measure, the sacramentality of marriage, in other words, an affirmation that the outward and visible marriage between a man and woman carries inward and spiritual significance. The article proposes a way this might be done, utilizing John Wesley’s understanding of the “means of grace.” Our hope is that a more robust Protestant view of marriage will contribute more fully to the ongoing discussion on the subject among the various sectors of Christianity and result in the blessing of the church and the world, especially the church in Asia, where sacramentality is inherent in the Asian worldview.