Academic literature on the topic 'Matrimonium iustum'

‘DEDUCTIO IN DOMUM MARITI’ AND THE CONCLUSION OF A ‘IUSTUM MATRIMONIUM’SummaryAccording to the communis opinio the classical Roman law did not have a formal procedure of concluding a marriage, since its conclusion required only the mutual consent of a man and a woman (affectio maritalis, consensus). Nonetheless, the Roman culture developed a number of ritual acts related to the conclusion of a marriage, most of them deeply rooted in the Roman tradition and history and of great symbolic significance. The central moment of a wedding ceremony appears to be the deductio in domum mariti i.e. the ritual bringing of the bride to her husband’s house. The significance of this ritual is reflected in language since the expression uxorem ducere (“to lead a wife”) is the most common Latin expression for “to marry,” also in the legal sense, since according to some jurists when deductio in domum mariti had been accomplished, the couple was considered duly and legally married. The main function of the deductio was thus to give a proof that the marriage had been concluded and to manifest mutual affectio maritalis. Deductio in domum mariti played a special role when a marriage was concluded inter absentes (it seems that only the groom person could be absent and not the bride). In this case the formal deductio ceremony seems to have been an indispensable act constituting the only way in which the mutual affectio maritalis could be expressed. Since the bride’s procession to her new husband’s house was considered the public declaration of the consensus necessary to conclude a legal marriage, if the groom was absent such a ceremony was necessary as a proof that mutual affectio maritalis had been expressed and thus the marriage had been concluded. Nonetheless the necessity of leading the bride to her husband’s home in the case of a matrimonium inter absentes should not be confused with the constitutive character of deductio in domum mariti. Consensus still remained the only constitutive element and deductio in domum mariti was only the formal way in which this consensus had to be expressed in the particular circumstances.

Con el presente trabajo de investigación hemos profundizado en el concepto y naturaleza jurídica del matrimonio romano, así como en otras uniones extrafamiliares surgidas en Roma durante su etapa de mayor esplendor y su evolución hasta nuestros días. En primer lugar, se ha reparado en la importancia del connubium concebido como el derecho y la capacidad jurídica para contraer un matrimonio legítimo y cómo, la falta de este requisito, determinaba la calificación de «unión extramatrimonial », por no cumplir con uno de los elementos que caracterizaba a todo matrimonium iustum. En segundo término, hemos visto de qué manera nacieron en época clásica determinadas prohibiciones a contraer un matrimonium conforme a Derecho, cuando precisamente no se daban dichos requisitos esenciales ni se producían los efectos personales ni patrimoniales que analizaremos. Finalmente, sobre la base de la regulación del matrimonio actual existente en el Código Civil español y sus presupuestos esenciales, ha resultado necesario demostrar cómo el matrimonio romano clásico, a diferencia de otras etapas, no tenía la consideración jurídica de contrato, pues requería no solo de la existencia de una convivencia marital, sino también de un consentimiento continuado prestado libremente entre los contrayentes.

For at least the first two centuries of empire, marriage for most soldiers during their years of active service was legally banned by the state. It is equally clear that the law forbidding iustum matrimonium did not stop some auxiliary soldiers from forming de facto relationships and creating families whilst in service. In some cases, families will have traveled with soldiers who were in service. Whether they dwelt within the forts or in extramural settlements, family members formed an integral part of the military community.

MARRIAGE LIBERORUM PROCREANDORUM CAUSA IN ROMAN LAWSummaryOne of the chief purposes of the Roman institution of matrimony was procreation (liberorum procreandorum causa). There are numerous references in the sources to the institution of matrimony commending those citizens who marry in order to beget children. They are said to be living as Nature intended, since procreation secures the continuance of the family and tribe, especially as regards the passing down of the family name and estate to its heirs, and the guarantee that the religious rites (sacra familiaria and sacra gentilicia) will continue to be performed. Such observations were an expression of concern for the future of the Roman family. Marriage for the purpose of begetting progeny was regarded as sacrosanct, a religious duty: uxorem liberorum quaerundum causa ducere religiosum est. However, this applied only to children born of a iustum matrimonium – born in lawful wedlock to a couple who had entered an “approved marriage.” Roman citizens were encouraged and urged by the kings under the Monarchy, and even compelled by the censors, to marry and procreate. Augustus introduced legislation granting privileges to citizens who married, and special rights to families with a large number of children.

RiassuntoIl lavoro si incentra sulla figura di Galeria Valeria, figlia di Diocleziano e moglie di Galerio. Un’attenzione particolare è stata riservata a Galeria come moglie e madre: l’analisi si sofferma sulla notizia del retore Lattanzio inerente alla sterilità di Galeria Valeria e alla conseguente adozione di un figlio, Candidiano, che Galerio avrebbe avuto dall’unione con una concubina, aprendo un ampio excursus su problematiche di carattere giuridico quali l’adoptio/adrogatio, la legittimazione, il iustum matrimonium e il concubinato. Si cerca poi di affrontare la complessa questione riguardante l’adesione o meno da parte della donna al cristianesimo, anche mediante l’analisi comparativa del testo lattanziano con un passo rabbinico. Al fine di far luce sull’individualità e sulla regalità della donna si è poi proceduto all’analisi delle iconografie presenti sul recto delle monete con effigiato il ritratto dell’Augusta. Lo studio di una serie di epigrafi, selezionate in quanto attestanti il titolo di mater castrorum, ha consentito di rinvenire le nobili virtù dell’Augusta connotata come sacratissima / θιοτάτη, piissima / σεβαστή / εὐσεβεστάτη. L’ultima parte del lavoro è dedicata alla sorte di Galeria vedova esule senza fissa dimora prima, e poi destinata ad una fine atroce, per lasciare quindi spazio a riflessioni nuovamente sul rapporto Galeria Valeria – Candidiano, e concludere con la ‘Valeria’, quella provincia della Pannonia Inferiore così denominata da Galerio in onore della moglie.

Paternity’s presumption - ratio decidendi of LegislatorSummaryPaternity’s presumption is an important legal tool in contemporary Polish civil law. It enables e.g to define the civil status of a private person. Paternity’s presumption is regulated in art 62 §1 i 85 § 1 of k.r.o. Undoubtedly we cannot reduce its effect to the sphere of legal proceedings and the authorconsiders, that the intention of the legislator was different. The legislator found it necessary to regulate the child’s origin by a legal presumption, which allows to establish legal connections between the child and the husband or partner of the child’s mother.Some scholars claim, that the ancient Roman law knew the paternity’s presumption. There is a probable confirmation - a passage from Paul’s Edict Commentary, which was placed by compilers in D. 2,4,5: Quia [mater] semper certa esty etiam si vulgo conceperit: pater vero is est> quaem nuptiae demonstrant This kind of a presumption in Roman law was applied only in order to establish the child’ s origins and it’s legal status on the grounds of iustum matrimonium. Nevertheless analysis of the problem allows a theory, that a presumption was applied not only in the issues connected with providing evidence.The aim of this article is to answer questions concerning some common points in ratio decidendi of ancient Roman legislator and the contemporary Polish one. In the author’s opinion, the similarity lies in an attempt to protect basic values against an excessive interference of law into individual life.

En voulant encourager les Romains à posséder plusieurs descendants Auguste prevoya les nom breux privilèges pour ceux qui avaient des enfants; Les hommes possédant des descendants avaient une position privilégiée dans le droit public (Gell. 2.15.4—6; Tac. Ann.2 .51; D. 4.2.2);. les époux qui avaient au moins un enfant regagnaient la capacitas totale dans le droit des successions. Mais c’est seulement lorsqu’on avait trois enfants qu’on recevait des privilèges spéciaux dans le domaine du froit civil. Ius trium liberorum concernait aussi bien les femmes que les hommes (Ep. Ulp. 16.1 a). L’homme ne pouvait se référer qu’aux enfants nés en iustum matrimonium (Paul. Sent. 4.8.4), tandis que la femme, depuis les temps de Claudius, pouvait se référer aussi aux enfants vulgo quaesiti (D. 38.17.2.1 conf. avec I. 3.3.1). La femme qui possédait trois enfants était exempte de protection (G. 1.145); elle était exempte du devoir de se remarie; en dépit de lex Voconia elle était égalisée le droit des successions avec les hommes (G. 2.274; Paul. Sent. 4.8.20) et a obtenu, probablement depuis Claudius, selon I. 3.3.1 la possibilité d’hériter de ses enfants. La latine recevait en plus la nationalité romaine (Paul. Sent. 4.9.8; Ep. Ulp. 3.1). Les deux époux qui possédaient trois enfants, même décédés, récupéraient envers eux mêm es la pleine capacitas dans le droit des successions; en outre la situation d’affranchi s’améliora (G. 3.42). L’homme pouvait s’abstenir de muneribus civilibus (D. 50.5.2.1; I. 1.25 pr.). La législation d’Auguste accorda ce privilège aux personnes qui pouvait se féféreir à ses descendants naturals, mais on prenait également en considération les enfants adoptés (Gell. 2.15.4; Tac. Ann. 15.19). Dans le cours du temps on commença à accorder ce privilège aux personnes particulières, mais Claudius l’accorda pour la première fois aux groupes entiers — aux soldat, en 44 de n. è. (Dio Cass. 60.24.3), en 51 aux femmes construisant des vaisseaux (Svet. Claud. 18.2— 19 conf. avec G. 1.32 c et Tac. Ann. 12.43.1); Prévu par lex Iulia et Papia vacatio (Ep. Ulp. 14) Claudius étendit sur les hommes qui s’occupaient de la construction des vaisseaux (Svet. Claud. 19). Ius trium liberorum fut formellement supprim é seulement en 410 (C. Th. 8.17.2 = C. I. 8.57.2).

Praesentatur praelectio habita die 14.5.2002 in sessione annuali officialium et administrorum Tribunalium dioecesium Poloniae. Tractatur de identitate et autoconscientia iudicis ecclesialis, a quo revera exclusive causae nullitatis matrimonii disceptantur. In mentem revocantur tensiones, quae determinant campum in quo iudex ecclesialis laborat - tensiones ius ipsum stigmatizantes (ius fundamentale ad matrimonium contrahendum et officia matrimonii propria), et etiam officio iudicis iustis et simulque autem boni pastoris inhaerentes. „Operari” iudicis variis in aspectibus elucidatur et quaestiones munus et identitatem iudicis ecclesialis consequentes in mentem revocantur. Scopus praelectionis ab auctore intentus erat ut munus iudicis ecclesiaiis conscientiose conspicueque exerceretur.

Der Autor stellt wesentliche und interessante Problematik des natürlichen Rechts (ius naturale) im spezifischen Gesichpunkt der Quellenanalyse des römischen Rechts dar. Der Beitrag zeigt eine Wiederauslegung der Behauptungen über das natürliche Recht vor und lehnt zugleich intuitive Auffassung und zeitgenössisches Verstehen des Begriffes ius naturale ab. Der Autor analysiert folgende Probleme: 1. Stellung des natürlichen Rechts in den Rechterscheinungen (Inst. Iust. 1.1.4); 2. Versuche der Begriffsbestimmung von ius naturale durch römische Juristen (D .I.1.3); 3. Römische Auffassung der natürlichen und legalen Beziehung zwischen Mann und Frau maris atque ferninae coniugalnst. Iust. 1. 2. pr. zumal das römische Recht sorgfältig Matrimonium der vollberechtigten römischen Bürger (die ius conubii hatten) von anderen Beziehungen zwischen Mann und Frau (contubernium und concubinatus) unterschieden hat; 4. Manche Vorstellungen der Römer über Menschennatur eines Sklaven (servus. Ancilla) Inst. Iust. 1.16. 4; 5. Herkunft von ius naturale nach der Auffassung der römischen Juristen (D. 1. 1.3).

La tesi prende in esame la dialettica tra fatto e diritto nell’esperienza giuridica di Roma alla luce del principio di apparenza del diritto. Per ciascuna delle principali manifestazioni del principio di apparenza (erede apparente, creditore apparente, rappresentante apparente) è individuato un possibile antecedente storico nel diritto romano (possessor pro herede, falsus creditor, falsus procurator), di cui viene proposta una dettagliata analisi alla luce delle fonti antiche e delle interpretazioni dottrinali. Sono poi esaminati i rapporti familiari di fatto (relazioni more uxorio, matrimonium iniustum e concubinato), in quanto riconducibili a loro volta al principio di apparenza. La ricerca, interrogandosi sulle ragioni dell’estensione della disciplina giuridica alla fattispecie apparente, individua una tendenza comune ai vari fenomeni che, pur eterogenei, esprimono la medesima tensione tra fatto e diritto presente negli ordinamenti giuridici di ogni epoca storica. The thesis examines the dialectic between fact and law in the juridical experience of Rome in light of the principle of appearance of law. For each of the main manifestations of the principle of appearance (apparent heir, apparent creditor, apparent representative) is identified a possible historical antecedent in Roman law (possessor pro herede, falsus creditor, falsus procurator), of which is proposed a detailed analysis in the light of ancient sources and doctrinal interpretations. Then are examined the “de facto” family relationships (more uxorio relations, matrimonium iniustum and concubinage), since they can in turn be traced back to the principle of appearance. The research, questioning the reasons of the extension of the juridical discipline to the apparent case, identifies a common tendency to the various phenomena which, although heterogeneous, express the same tension between fact and law present in the legal systems of every historical epoch.

Tese de doutoramento em Ciências Jurídico-Históricas, apresentada à Faculdade de Direito da Universidade de Coimbra<br>Esta tese de doutoramento tem como tema as Iustae nuptiae vel matrimonium: direito romano, cristianismo e seus reflexos no direito civil brasileiro. Inicia-se por um pequeno estudo sobre a família romana, da fase histórica ao direito justinianeu. Esse viés tem significado importante e se faz necessário para a compreensão da temática. No mundo de antanho e até em épocas recentes, o casamento era a condição para a formação da família legítima. Nesse universo familiar, destacou-se a figura majestática do paterfamilias, do qual irradiavam poderes em todas as direções. Com o passar do tempo, aquelas antigas prerrogativas domésticas do pater foram atenuadas e algumas desapareceram, restando uma potestade humanizada que encontra guarida no poder familiar de nossos dias. O casamento romano constitui o objeto principal deste estudo. Nele serão destacadas as influências recebidas do cristianismo. Ambos deixaram fortes reflexos no ordenamento jurídico civil brasileiro, nos mais diversos aspectos, destacando-se os seguintes: definição, heterossexualidade da união, consentimento, capacidade (idade nupcial), monogamia, impedimentos matrimoniais, forma da celebração, extinção da união conjugal. A análise discorre sobre o matrimônio cristão, abrangendo sua origem mais incipiente, sua expansão até chegar à sua institucionalização sob a força do império romano, iniciada por Constantino e continuada pelos imperadores cristãos. A partir de então, foi consagrado como instituição e transformou o mundo. O casamento cristão é evocado desde seus fundamentos bíblicos, encontrados no livro do gênesis e outros textos sagrados, nomeadamente, em algumas passagens do evangelho de Jesus Cristo e nas cartas do apóstolo Paulo. Passou a ser indissolúvel à luz da doutrina cristã, contrastando com o ius romanum. Os escritos de padres da Igreja, ainda no mundo de Roma, contribuíram para essa transformação do casamento. Ela vai alcançar sua mais sólida estruturação no Concílio de Trento e, posteriormente, nas encíclicas papais, no Código de Direito Canônico e no catecismo da Igreja. Por fim serão abordadas as influências acolhidas pelo direito civil brasileiro. Na lei anterior (Código de 1916). esses influxos foram mais significativos, em razão de o casamento ser a única forma de constituição da família legítima, impondo a indissolubilidade da união. O Código Civil de 2002, além de derrogar essas características, estabeleceu várias inovações: o reconhecimento de outras entidades familiares, como a união estável e a família monoparental; mais significativamente, a possibilidade da dissolução da união. Contudo, aquelas antigas características, consagradas no direito romano e acolhidas pelo cristianismo em suas legislações, permaneceram: união heterossexual, capacidade dos nubentes, monogamia, impedimentos matrimoniais, imprescindibilidade do consensus das partes. Foram ainda preservadas, embora facultativamente, aquelas formas não jurídicas consagradas por Kronos: o cortejo nupcial, as alianças, o buquê de flores, os pajens, as testemunhas e o bolo de trigo.<br>This doctoral thesis has as its theme the Iustae nuptiae vel matrimonium: Roman law, Christianity and its effects on the Brazilian civil law. It begins by a small study on the Roman family, from the historical stage to justinian law. This approach has important significance and is necessary for understanding the subject. On the ancient world and even nowadays world, marriage was the condition for the formation of the legitimate family. In this familiar universe, the highlight was the majestic figure of the paterfamilias, radiating his powers in all directions. Over time, the old household prerogatives of the pater were attenuated and some disappeared, leaving a humanized authority which finds shelter in the family power of today. The Roman marriage is the main object of study. In this context the influence of Christianity will be highlighted. Both left a strong influence in the Brazilian civil law, in several respects, standing out the following: definition, heterosexuality marriage, consent capacity (marriageable age), monogamy, marriage impediments, the celebration form, the conjugal union extinction. The analysis discusses Christian marriage, from the earliest possible origin to the expansion to achieve its institutionalization under the force of the Roman Empire, starting with Constantine and continued by the Christian emperors. From then on, it was consecrated as an institution and transformed the world. The Christian marriage is evoked from its biblical foundations, found in the book of Genesis and other sacred texts, particularly in some parts of the gospel of Jesus Christ and in the letters of the Apostle Paul. It became indissoluble in the light of Christian doctrine, contrasting with the ius romanum. The writings of the Church Fathers, yet in roman world, contributed to this transformation of marriage. It will achieve its most solid structure in the Council of Trent and subsequently in papal encyclicals, the Code of Canon Law and the Catechism of the Church. Finally, there will be an approach of influences received are by the Brazilian civil law. In the previous civil law (1916), these influences were more significant, because marriage was the only way of incorporation of the legitimate family, imposing the indissolubility of marriage. The Civil Code of 2002, in addition suppressed these features, established several innovations: the recognition of other family organizations such as the cohabitation and single parent family; e more significantly, the possibility of the union dissolution. However, these old features embodied in Roman law and accepted by Christianity in its legislation remained: heterosexual union, the capacity of future spouses, monogamy, marriage impediments, indispensability of parties consensus. Were still preserved, although optionally, those not legal forms consecrated by Kronos: the wedding party, the covenants, the bouquet of flowers, the pageboys, witnesses and wheat cake.