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1
Grigienė, Jurgita, Paulius Čerka e Dalia Perkumienė. "The Age of Consent and the Reduction of the age of Consent in Church and Civil Marriages and their Interaction". Baltic Journal of Law & Politics 9, n. 1 (1 giugno 2016): 183–213. http://dx.doi.org/10.1515/bjlp-2016-0008.
Testo completoAbstract (sommario):
Abstract In order for marriage to be valid, material conditions for marriage should be fulfilled. The form of marriage and material conditions for marriage have changed over the ages. Today marriage can be formed both by a civil and church order. The recognition of church marriage also differs from state to state. Some countries have chosen not to recognise church marriage and some countries have chosen to recognise church marriage. Church marriage is recognised by the state of Lithuania. However, only church marriages which correspond to requirements of material marriage conditions can be included in the public register. Marital age both in church and civil marriage is the same - 18 years. Under special circumstances the age of consent can be reduced. There exist different conditions for the reduction of marital age in church and civil marriage procedure. In church marriage, the bishop must give permission to reduce marital age, and in civil marriage only the court can reduce marital age. The authors of the article recommend obtaining court permission to reduce marital age even though performing the church marriage, because, otherwise, the church marriage will not be included into the public register by the state. As marital age and reduction of marital age differ from country to country, the authors also analyse when marriages concluded abroad shall be recognized if they do not satisfy the requirement of age.
2
Tjatur Raharso, Alphonsus, e Antonius Barak. "Marriage in Secret According to Islam and Catholic: A Comparative Study on Religious Laws". Religió Jurnal Studi Agama-agama 12, n. 2 (1 agosto 2022): 145–69. http://dx.doi.org/10.15642/religio.v12i2.1817.
Testo completoAbstract (sommario):
This article discusses secret marriage from another perspective, namely in the form of a comparative study of religious law between Islam and Catholicism. This research aims to find similarities and differences between the two religions in assessing and regulating secret marriages. This study found that both religions recognize secret marriage as an uncommon and not ideal marriage. Both religions see the disadvantages and harms of secret marriage. This study found some key differences. In Islam, sirri marriage is not created by religious doctrine, but are practices carried out by several people which is subsequently judged and regulated by religious law. Whereas in Catholicism, secret marriage are officially created by the highest legislator of the Church. In Islam, unregistered marriage often colludes with polygamy, while in the Catholic Church secret marriage is carried out while upholding the essential nature of marriage: monogamous and indissoluble. In Islam, sirri marriage is not recorded anywhere, while secret marriage in the Catholic Church is recorded internally in the diocesan secret archives. This study raises mutual respect among adherents of both religions regarding secret marriages. This study also encourages further studies on the problem of the two religions facing civil lawsuits regarding marriage registration.
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Kwirinus, Dismas. "Pencatatan Perkawinan Campuran Beda Agama Berdasarkan Hukum Kanonik dan Hukum Positif". Kamaya: Jurnal Ilmu Agama 7, n. 1 (9 febbraio 2024): 1–11. http://dx.doi.org/10.37329/kamaya.v7i1.2809.
Testo completoAbstract (sommario):
The focus of this research examines the registration of mixed religious marriages based on canon law and positive law. The topic of study is related to the legal instruments governing mixed religious marriages, the implementation of mixed religious marriages based on Church law and positive law. The aim of this study is to serve as a guideline for government agencies that have firm authority regarding marriage and everything related to marriage. Researchers used descriptive qualitative methods and critical reading of texts, namely: (1) Canon Law 1124-1129; (2) Law Number 1 of 1974 article 2 paragraph (1) in conjunction with article 66; (3) Law Number 23 of 2006. The results and findings in this research are that interfaith marriages can be obtained and registered with the Civil Registry Officer and obtain a Deed and Excerpt from the Marriage Certificate, requiring first a decision from the court as regulated in article 35 Law no. 23 of 2006. Meanwhile, marriages issued by the Catholic Church do not receive enough Marriage Certificate Excerpts from the Population and Civil Registration Service. The conclusion from this research is that the implementation of a Mixed Mexta Religio marriage must first obtain a license from the Church authorities, because the marriage is a prohibited marriage. It is seen as a prohibition because there are many elements of similarity and togetherness between the Christian and Catholic Churches. Meanwhile, Marriage Disparity Cultus is seen as an obstacle to marriage (impedimentum disparity cultus) and to confirm this marriage a dispensation is needed.
4
Labur, Avensius, e Fransiska Widyawati. "SEBAB DAN DAMPAK PERKAWINAN PAKSA DI STASI REWUNG PAROKI SANTA MARIA PENOLONG ABADI LAWIR KEUSKUPAN RUTENG DAN IMPLIKASI PASTORALNYA". JPAK: Jurnal Pendidikan Agama Katolik 22, n. 2 (5 ottobre 2022): 295–312. http://dx.doi.org/10.34150/jpak.v22i2.418.
Testo completoAbstract (sommario):
A Catholic marriage is valid if it has complied with applicable laws. One of the legal rules is if the wedding is done based on love and the partner's free will. On the other hand, forced marriage is invalid. Forced marriage has many adverse effects, including it can lead to divorce or separation. This study conducted a study on separated/divorced couples at the Rewung Station of the St. Maria Penolong Abadi Parish in Lawir Diocese of Ruteng. The main focus and objective of the research are to analyze the causes and effects of forced marriages in the area. This study found the factors causing forced marriages, namely: marriage due to arranged marriages by parents, marriage due to arranged marriages in a large family as part of the marriage culture within the clan and already pregnant. The effects of forced marriages are squabbles or disharmony, domestic violence (KDRT), and divorce/separation. This study concludes that forced marriage is not only against the nature of the sacramental union of the Catholic Church but also has a destructive impact on the family and the Church itself. This study recommends that marriage preparation be carried out correctly in the premarital canonical and pastoral investigation process. Likewise, pastoral care for Catholic families also needs serious attention.
5
Homer, Michael W. "Separating Church and State in Italy". Nova Religio 23, n. 2 (1 novembre 2019): 64–84. http://dx.doi.org/10.1525/nr.2019.23.2.64.
Testo completoAbstract (sommario):
In 1852 King Victor Emmanuel’s ministers proposed legislation to recognize civil marriages in the Kingdom of Sardinia (Piedmont). This proposal was opposed by Pope Pius IX and other Catholic apologists who argued that it would result in undermining the official status of the Catholic Church and one of the church’s sacraments. Even worse it would mean that Jewish and Protestant marriages would be recognized. This legislation coincided with Mormon missionaries proselytizing in Torino and the public announcement that the church practiced polygamy. Catholic opponents of this legislation argued that even Mormon polygamous marriages would be recognized if the legislation passed. During fierce debates that took place Catholic apologists also claimed that Mormons formed alliances with other Protestant “sects” to push through the civil marriage litigation. The specter of Mormon plural marriages in a civil marriage system continued to be mentioned until civil marriages were finally recognized in 1865.
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Dudziak, Urszula. "Support for Engaged Couples in Preparation for a Catholic Marriage". Religions 15, n. 4 (8 aprile 2024): 460. http://dx.doi.org/10.3390/rel15040460.
Testo completoAbstract (sommario):
Marriage can be solemnised in a non-religious setting, through a declaration given before a civil servant. Alternatively, it may incorporate a religious dimension and take place in a church, with an accompanying prayer, the presence of a priest, and a blessing. Quoting from the Old and New Testaments, the author highlights the fundamental aspects of marriage within the Catholic Church. The author also explores the tasks and characteristics of marriage, comparing the declaration made at the Registry Office for secular marriages with the vows exchanged during a church wedding. The article also draws attention to the premarital counselling offered by the Catholic Church, provided by priests and family life counsellors. This counselling is a valuable and necessary resource for engaged couples as they prepare for marriage and parenthood. It can help couples with two important tasks: expressing love and transmitting life.
7
Coleman, Peter. "Marriage in Church". Theology 90, n. 737 (settembre 1987): 339–40. http://dx.doi.org/10.1177/0040571x8709000501.
Testo completo
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Krisna, Magdalena. "Persepsi Masyarakat terhadap perkawinan Adat Dayak Kanayatn Pada masa pandemi Covid-19." Borneo Review 1, n. 2 (28 dicembre 2022): 88–93. http://dx.doi.org/10.52075/br.v1i2.80.
Testo completoAbstract (sommario):
This research was motivated by the rise of traditional marriages carried out by the Indigenous Peoples of the Menjalin Subdistrict, Landak Regency during the COVID-19 pandemic. From the author's search, not many of them do marriage in marriage and marriage in the State. This research was conducted using the ethnographic method in the period February-June 2021. The findings of this study indicate that the public's perception of traditional marriage is something that is legal. The Kanayatn Dayak Indigenous People see that customary marriage is more important than church and state marriage. This perception is influenced by a strong belief in their culture, where they feel more guilty towards the spirits of their ancestors if they do not carry out marriage customs compared to state marriages. Another thing is lazy administration with the church and the government. During the COVID-19 pandemic, there is also a prohibition on preparing for a traditional wedding attended by people who are limited for one reason.
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Schraut, Sylvia. "„Doch das bei weitem schwierigste Ehehindernis ist das der Verwandtschaft“: Forbidden Marriage Between Incest Taboo and the Fortune of the Noble Family in 17th-18th-Century Germany". Fund og Forskning i Det Kongelige Biblioteks Samlinger 44 (14 ottobre 2005): 1–15. http://dx.doi.org/10.7146/fof.v44i3.132998.
Testo completoAbstract (sommario):
During the 17th and 18th century the German nobility called a planned marriage a pro-ject of marriage, because marriages had a long phase of planning, in which more then two people were involved. Noble projects of marriage had at least the function to create ever-lasting friendship between two noble families. This custom was part of the economic and po-litical strategies of the families involved and had often effects on the development of whole territories. Noble projects of marriage consequently concerned the family law as well as the law of the nobility and the church.I shall discuss the strategies of marriage of a special social group, the so-called Cath-olic German Reichsritterschaft during the 17th and 18th centuries. This noble group was re-garded as a strong partner of the German Imperial Catholic Church, the Reichskirche. Last but not least its members owed their remarkable political careers to the Church, but their idea of marriage were never-the-less in opposition to the canonical marriage laws; in fact, in planning exactly these political careers, which they owed to the Church, their concept of marriage clashed with the impediments to marriage that too close kinship posed. My paper aims at ana-lysing the marriage law of the Church as a papal instrument of influence over this special group of nobles.
10
Tibo, Paulinus, Missa Sitepu, Benediktus Benteng Kurniadi e Ona Sastri Lumban Tobing. "KONVALIDASI PERKAWINAN KATOLIK YANG TIDAK SAH". Jurnal Pelayanan Pastoral 2, n. 2 (25 ottobre 2021): 66–73. http://dx.doi.org/10.53544/jpp.v2i2.264.
Testo completoAbstract (sommario):
The purpose of this research is to find out how people understand the validity of marriage and the implementation of marriage validation for the validity of Catholic marriages in the Stasi Saint Paulus Sukanalu, Paroki Santa Perawan Maria Diangkat Ke Surga Kabanjahe. This research employs a qualitative approach. The informants in this research were KDPS, a valid Catholic spouse and illegitimate Catholic married couples. Marriage in the Catholic Church has three elements of validity: agreement, confirmation system and free status. The unfulfilled one of the elements results in the marriage being invalid and not recognized by the Church and to legalize it by accepting validation. The finding of this research is that people understand the elements of the validity of Catholic marriage but have not been able to apply validation to live as a member of the Church. Most of the people, especially the illegitimate spouses, still receive the right to be a Catholic even though they should not be accepted.
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Morris, Philip. "Governing Body of the Church in Wales". Ecclesiastical Law Journal 16, n. 1 (13 dicembre 2013): 83–86. http://dx.doi.org/10.1017/s0956618x13000896.
Testo completoAbstract (sommario):
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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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, n. 3 (1 dicembre 2018): 335–45. http://dx.doi.org/10.2478/ress-2018-0027.
Testo completoAbstract (sommario):
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.
13
Joko, Antonius Padua Dwi. "Perkawinan Campur dan Beda Agama: Sikap dan Kebijakan Gereja". Lux et Sal 1, n. 2 (18 aprile 2021): 117–30. http://dx.doi.org/10.57079/lux.v1i2.17.
Testo completoAbstract (sommario):
In marriage, husband and wife together strive to realize the community of life and love in all its aspects and dimensions: personal-human and spiritualreligious dimensions. In order for such a fellowship to be attained more easily, the Church wants the people to choose a partner who is of the same faith, bearing in mind that faith has a very strong influence on the inner and outer unity of husband and wife, the education of children and the welfare of the family. Out of respect for other religions, recognition of the right of every person to marry (cf. Can. 219), and various social realities, it is possible in the Catholic Church to have mixed marriage (mixta religio) or interfaith marriage (disparitas cultus). After all, mixed marriages and interfaith marriages can be a problem that continues to arise, in the midst of a pluralistic society. A lot of young Catholics at some point in their lives have to face this problem and seek information and assistance to determine attitudes and make concrete choices that must be accounted for. Moreover, some mixed marriages and interfaith marriages ofen need assistance in the journey of their married life. Renewal of the Church's position and policy towards these problems is a Church concern that can provide relief to the people. However, with the existing policies and guidelines, personal problems are not automatically resolved. It is the duty of the pastors of souls to continue to develop the ministry of mixed marriage and interfaith marriage, so that Catholics counterparts in such marriages are still able to witness the power of God's word and assist their children to grow in the Catholic faith.
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Ćavar, Klara, e Lucija Šikić. "Bitna svojstva ženidbe - jednost i nerazrješivost". Magistra Iadertina 12, n. 1 (16 marzo 2018): 9. http://dx.doi.org/10.15291/magistra.1458.
Testo completoAbstract (sommario):
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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Kusnadi, Hendri, e Albert I. Ketut Deni Wijaya. "DAMPAK PERNIKAHAN BEDA AGAMA TERHADAP KETERLIBATAN HIDUP MENGGEREJA SEBAGAI UMAT BERIMAN KRISTIANI". JPAK: Jurnal Pendidikan Agama Katolik 19, n. 2 (28 settembre 2019): 15–27. http://dx.doi.org/10.34150/jpak.v19i2.239.
Testo completoAbstract (sommario):
Marriage is a partnership between man and woman who have been baptized. It is monogamous and inseverable in nature. Dealing with the characteristic of catholic marriage, the church forbids the mixed marriage to occur. The prohibition is an attempt of the church to protect the Catholics’ faith from the risk of mixed marriage. In the other hands, the church creates a policy which is in the form of permission for mixed marriage. Further, this kind of marriage has impacts towards the church life. One of the impacts is causing intolerance in which the Catholics become inactive in the church life. Regarding the effect of interfaith marriage towards the involvement of church life as Christians, some problems are formulated such as : 1) what is the definition of interfaith marriage? 2) how is the church life of the people who commit interfaith marriage as Christians3) What are the effects of interfaith marriage towards their church life?
In this research, Qualitative method is applied. Mean while, the method of interviewing (structural) is used to collect the data. The direct interviews are conducted privately between the parties. Moreover, the respondents of this research are the Catholics who undertake a mixed marriage at chapelry of Saint Vincentius A Paulo Jenangan.
Based on the result of the research, there are three things which are found. First, people have lack of understanding about interfaith marriage. They are unable to differentiate between mixed marriage of different religion or church. Besides, they do not really understand the process of gaining permission to undertake the marriage. Second, people are not active in doing the activities in the church. They said that they only involved in 2 fields out of 5 church duties. Furthermore, there are negative effects of interfaith marriage, that is the intolerance of a party who is not catholic. In the case, the intolerance itself is the different opinion which causes anger and always be brought up. However, there are also some positive effects which appears from interfaith marriage. One of them is the tolerance of a non-Catholic party who always reminds his or her partner to go to the church.
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CIAPPARA, FRANS. "Perceptions of marriage in late-eighteenth-century Malta". Continuity and Change 16, n. 3 (dicembre 2001): 379–98. http://dx.doi.org/10.1017/s0268416001003897.
Testo completoAbstract (sommario):
Although the Catholic Church claimed to control marriage, in late-eighteenth-century Malta the faithful still considered matrimony to be a personal affair. The study is based upon episcopal court records and parish registers, which reveal substantial numbers of clandestine marriages, contravening the Council of Trent's directives concerning entry into marriage. Couples separated from each other at will, without the Church's consent. A few took other partners, despite the inquisitors' nets. Couples viewed sexual relations as matters for themselves to regulate, and sex outside marriage as not something into which the Church was to intrude. Especially noteworthy in this respect were relations between betrothed, since a man would not marry a woman who could not bear children.
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Sperling, Jutta. "Marriage at the Time of the Council of Trent (1560-70): Clandestine Marriages, Kinship Prohibitions, and Dowry Exchange in European Comparison". Journal of Early Modern History 8, n. 1 (2004): 67–108. http://dx.doi.org/10.1163/1570065041268951.
Testo completoAbstract (sommario):
AbstractA close analysis of marital dispensations granted by the Holy Penitentiary shows that so-called clandestine marriages were widespread all over Catholic Europe before the Council of Trent. Only in Italy and perhaps in France were domestic partnerships rare, while they were very common in Portugal and Spain. This essay argues that the popularity of the dowry system in Italy made it difficult for women to choose their partners without parental consent. On the Iberian Peninsula, where forms of joint ownership in marriage and equal inheritance were predominant, free-choice marriages were widespread. The lively debates preceding the abolition of clandestine marriages at the Council of Trent show how divided the church was on this issue. While parental consent was not made mandatory for a marriage to be valid at Trent, post-Tridentine church administrators promoted parental involvement by acknowledging dowry exchange as a vital component of social reproduction. After Trent, applicants had to specify a reason for their intended violation of kinship prohibitions; the most often quoted obstacle to an exogamous union was the bride's lack of a competitive dowry. This change in rhetoric suggests that after Trent, the Penitentiary promoted dowry exchange as a proven means to facilitate arranged marriages among "strangers," while at the same time acknowledging problems with this mode of social reproduction. As an alternative to dotal marriages, the bureau of marital dispensations offered easy exemptions from kinship prohibitions at exponentially increased rates, promoting "cousin" marriages in lieu of exogamous unions. In promoting endogamy and/or dowry exchange, the post-Tridentine church promoted two varieties of marriage behavior indiscriminately which in the past had not only been seen as mutually exclusive, but also as diametrically opposed to the ideals of the Catholic church. Ironically, after Trent marriage had become less rather than more stable, since ecclesiastic courts were now more likely to separate badly married couples than unite them.
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Jacob, Yessy Kenny. "Marriage counseling: A Pastoral guidance for contract married couples in Motoring Satu Village, Motoling District, South Minahasa Regency". International journal of social sciences and humanities 7, n. 2 (17 agosto 2023): 153–60. http://dx.doi.org/10.53730/ijssh.v7n2.14505.
Testo completoAbstract (sommario):
The author grew up and was nurtured in Motoring Village, with its Christian population encompassing Protestant and Catholic believers. The community was tightly knit, upheld by robust kinship bonds, and upheld values of mutual support, "gotong-royong," and respect. The community encountered personal, familial, and societal challenges despite their mature and deep-rooted faith. The contentious issue of contract marriages arose, causing strife among the villagers. The Motoling villagers firmly believed contract marriages to be religiously and legally unlawful. However, instances persisted where contract marriages were established, typically lasting two years, especially involving men from the Philippines already married and women from Motoling. Despite the upheaval caused, these marriages proceeded. Recognizing the necessity, the church offered pastoral counseling, mainly targeting the couples involved, to prevent such occurrences in the future. Employing a literature review and conducting interviews with the contract marriage couple in Motoling Satu, the study highlighted the significance of pastoral guidance for contract marriage couples. The counseling aimed to imbue these couples with a comprehensive understanding of marriage's true essence and bolster their faith, enabling them to navigate challenges successfully. Interviews revealed that love united the contract marriage couple, although economic circumstances also played a role.
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Laplante, Benoît. "From France to the Church: The Generalization of Parish Registers in the Catholic Countries". Journal of Family History 44, n. 1 (24 ottobre 2018): 24–51. http://dx.doi.org/10.1177/0363199018806501.
Testo completoAbstract (sommario):
The generalization of the registration of baptism and marriage in the Catholic countries is shown to be the result of a process in which France used the authority of the Council of Trent to impose on the whole Church a system of public registration it had started to implement through temporal law at home in 1539, so that the clerics in charge of the registration be subject to canonical penalties if they failed to comply. The registration of baptism and marriage was integrated into the Decree on the Reformation of Marriage that France maneuvered to impose on the Church to curb clandestine marriages which had dire effects on estate planning in France, given the peculiarities of its inheritance and matrimonial law.
20
Nikodemus, Nikodemus, Meriyadi T, Hermanto Hermanto e Yohanes Endi. "Hukum Adat Perkawinan Dayak Mualang Dan Perbandingannya dengan Perkawinan Gereja Katolik". Borneo Review 2, n. 1 (9 agosto 2023): 34–51. http://dx.doi.org/10.52075/br.v2i1.127.
Testo completoAbstract (sommario):
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.
21
Kallatsa, Laura. "Same-Sex Marriage, Toleration, and the Clergy of the Finnish Lutheran Church". Religions 13, n. 8 (11 agosto 2022): 734. http://dx.doi.org/10.3390/rel13080734.
Testo completoAbstract (sommario):
In this study, I clarify what kind of attitudes the clergy of the Evangelical Lutheran Church of Finland (ELCF) have towards same-sex marriage and how they treat people who disagree with them. The empirical research material consists of 534 answers from Finnish clergy. The ELCF has rejected same-sex marriages, while in all other Nordic countries, the Lutheran churches are marrying same-sex couples. However, over half of the Finnish Lutheran clergy support same-sex marriages in the church. My article shows that the main justifications for their attitudes are: (1) theological justifications, (2) legal justifications, and (3) justifications related to the essence of marriage. Most of the priests treated respectfully those who disagree with them, while a third of the priests had negative thoughts. As a background theory I use the Theory of Moral Foundations, which gives useful tools for understanding why the clergy are divided by same-sex marriage.
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Jacob, Yessy Kenny. "Pastoral guidance for divorced couples in GMIM Zaitun Motoling Church". International journal of social sciences 6, n. 3 (17 agosto 2023): 173–79. http://dx.doi.org/10.21744/ijss.v6n3.2183.
Testo completoAbstract (sommario):
Understanding love as a gift from the divine power, feeling the sensation of being in love, one desires to possess their beloved. If likened, it feels like the world belongs only to the two. This metaphor holds when the person we love also loves us in return. The commitment to marriage and building a family emerges from this feeling of love. In essence, marriage is the union of two individuals, only to be separated by death. It is love that sustains a marriage. However, some marriages fail to endure and result in divorce. In truth, no one desires a divorce, especially when the marriage is built upon love. Far from anyone's hope, a household may break apart. Divorce undoubtedly impacts the divorcing couple, the children affected, their families, and the church/community. The church has indeed provided guidance for couples before marriage and even support for families facing issues to prevent divorce. However, there needs to be more pastoral guidance for divorced couples post-divorce. This study examines how pastoral guidance can be offered to divorced couples to mitigate the effects on those in pre-divorce or post-divorce situations.
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Omodele, Adeyemi Oyedele, Dorcas A. Odunaike e Theodore U. Dickson. "Understanding Void and Voidable Marriages in the Matrimonial Causes Act and the Holy Bible". African Journal of Humanities and Contemporary Education Research 13, n. 1 (2 febbraio 2024): 305–18. http://dx.doi.org/10.62154/39w49y58.
Testo completoAbstract (sommario):
The importance of marriage to human existence cannot be overemphasised. Marriage was the first institution created by God for comfortability and procreation of men and women. Many marriages were full of complexities which resulted in divorce, incompatibilities, dishonesty, prostitution, inconsistencies, and unrest. Therefore, the study comparatively analysed void and voidable marriages in the Matrimonial Causes Act and the Holy Bible. Historical and case study designs were adopted. Doctrinal method was used in data collection. The primary sources of data were the Holy Bible, Constitution of Federal Republic of Nigeria 1999 (as amended), Matrimonial Act Cap M6; Matrimonial Causes Rules Cap 220, Laws of the Federation 2004; sources of secondary data were published textbooks, law reports, scholarly peer-reviewed journals, and articles. Data were content-analysed and presented thematically. Findings revealed that the Matrimonial Causes Act and Matrimonial Causes Rules being the laws and rules of marriages as constituted in usages and application are of biblical origin and founded on a Christian base. Many couples forced themselves into marriages without thinking of the consequences of being void or voidable marriages based on trying your luck. Matrimonial laws, rules, and the Holy Bible envisaged and prohibited void and voidable marriages. The study concluded that marriage was the first union God created. Intending couples should seek the face and God’s guidance before marriage. The study recommended that void and voidable marriages be avoided. Christians should attend church seminars on marriages before proposing to marry. Pastors should preach sermons on marriages which will expose members of the church to the intricacies of marriages.
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Makarova, Nina. "Reformation: a changing Perception of Marriage". Ideas and Ideals 13, n. 1-2 (19 marzo 2021): 377–89. http://dx.doi.org/10.17212/2075-0862-2021-13.1.2-377-389.
Testo completoAbstract (sommario):
The article analyzes the ideas of the great reformers of the 16th century Martin Luther and John Calvin about marriage as the most important social institution. Luther's doctrine of the "earthly institution" of marriage and Calvin's doctrine of the marriage covenant had been shaped under the influence of their criticism of the Roman Catholic Church's position on marriage. Catholics considered marriage to be inferior to celibacy. The Church forbade marriage for monks and priests, and also prevented many lay people from getting married on the basis of prohibitions regarding religion, consanguinity, and guardianship. Since the Church considered marriage to be one of the seven sacraments that imparted grace to spouses and symbolized the mystical union of God and the Church, the marriage union was considered indissoluble. If the spouses were unhappy in their marriage, then they could get permission only for a separate living, but not for divorce. The reformers shifted the emphasis from the sacramentality of marriage to its social significance. They emphasized that marriage is the first institution in terms of importance in comparison with the Church and the state. The institution of matrimony is able to provide an example of relationships based on love, trust and mutual assistance, and the family is not only a means of population reproduction, it educates future citizens and members of the Church. The views of Martin Luther and John Calvin have had a decisive influence on Western European views on marriage, family and parenting. The article analyzes the ideas of the great reformers of the 16th century Martin Luther and John Calvin about marriage as the most important social institution. Luther's doctrine of the "earthly institution" of marriage and Calvin's doctrine of the marriage covenant had been shaped under the influence of their criticism of the Roman Catholic Church's position on marriage. Catholics considered marriage to be inferior to celibacy. The Church forbade marriage for monks and priests, and also prevented many lay people from getting married on the basis of prohibitions regarding religion, consanguinity, and guardianship. Since the Church considered marriage to be one of the seven sacraments that imparted grace to spouses and symbolized the mystical union of God and the Church, the marriage union was considered indissoluble. If the spouses were unhappy in their marriage, then they could get permission only for a separate living, but not for divorce. The reformers shifted the emphasis from the sacramentality of marriage to its social significance. They emphasized that marriage is the first institution in terms of importance in comparison with the Church and the state. The institution of matrimony is able to provide an example of relationships based on love, trust and mutual assistance, and the family is not only a means of population reproduction, it educates future citizens and members of the Church. The views of Martin Luther and John Calvin have had a decisive influence on Western European views on marriage, family and parenting.
25
Sri Hariati e Haeratun. "Study on the Granting of Marriage License to Civil Servants". International Journal of Integrative Sciences 2, n. 8 (4 settembre 2023): 1319–30. http://dx.doi.org/10.55927/ijis.v2i8.5672.
Testo completoAbstract (sommario):
Marriage is a very important institution in society. The existence of the institution is to legalize the legal relationship between a man and a woman. Marriage, according to Law Number 1 of 1974 Concerning Marriage and Islamic Law, not only seen from a purely formal aspect, but also from a religious and social aspect. In the religious aspect to determine the validity of marriage, while the formal aspect is related to administrative aspects, namely registration at the Office of Religious Affairs and civil registration. In the conception of Western civil law, marriage is seen in civil relations only. It means that the law does not interfere in ceremonies held by the church. The law only concerns "civil marriages", namely marriages that take place in the presence of a civil registry employee
26
Roberts, Nicholas. "The Historical Background to the Marriage (Wales) Act 2010". Ecclesiastical Law Journal 13, n. 1 (13 dicembre 2010): 39–56. http://dx.doi.org/10.1017/s0956618x10000785.
Testo completoAbstract (sommario):
The Marriage (Wales) Act 2010 illustrates that a disestablished church will always occupy an intermediate position between an established church and one which has never been established: the Church in Wales needed an Act to reform its marriage law, whereas paradoxically the Church of England legislated for itself by Measure. The article outlines how the provisions on marriage evolved during the passage of the disestablishment legislation; accepts the validity of contemporaneous arguments based on inconsistency; and outlines previous occasions when the marriage laws of England and of Wales have fallen out of step. It concludes by accepting that the continued establishment of the marriage law in Wales is inconsistent, but that any change is likely to depend on a wholesale reform of marriage law.
27
Kużelewska, Elżbieta, e Marta Michalczuk-Wlizło. "Same-Sex Marriage and the Catholic Church in Europe. Any Chance for Understanding?" Studies in Logic, Grammar and Rhetoric 66, n. 2 (1 dicembre 2021): 267–81. http://dx.doi.org/10.2478/slgr-2021-0015.
Testo completoAbstract (sommario):
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.
28
Simiyu, Elias Juma. "Effects of divorce in the church: a case study of selected CITAM churches in Kenya (CITAM Valley Road, CITAM Woodley, CITAM Ngong)". European Journal of Philosophy, Culture and Religion 5, n. 1 (23 agosto 2021): 10–30. http://dx.doi.org/10.47672/ejpcr.779.
Testo completoAbstract (sommario):
Purpose: The church is expected to contribute to the stable marriage and ensure that it has put measures in place that will reduce the rate of divorce as much as possible. The purpose of the paper is to determine the effects of divorce in the selected churches of CITAM in Kenya. The objectives is to establish whether divorce has any effect on the psychological wellbeing of children and spouses affected, some of the causes of divorce, and the role of CITAM in reducing divorce in the church.
Methodology: The paper adopted qualitative research methods to obtain in-depth information on the situation. The study used a descriptive research design and the target population of the research was 100 church members who have undergone the divorce, from which the researcher was able to obtain a sample of 27 participants through the saturated sampling technique. The data was collected using interviews. The data was analyzed using QDA miner lite 2.0.7. The data was presented using tables and charts.
Results: Some of the causes of divorce include infidelity, variation in expectations, communication breakdown, and lack of support system, finances, in-laws, abuse and wrong orientations to marriage. CITAM should enhance support to families and enhance premarital counselling. Divorce causes psychological problems to divorced spouses and children and also causes stigmatization.
Recommendations: The church needs to diversify means in which its members are empowered on how to embrace God’s teaching much more than their tradition or culture. The church members are aware of the biblical teaching that discourages them from divorce and therefore the church needs to diversify means by which they live according to God’s word which is the pillar for every marriage. The church needs to improve its premarital counseling as this is the building block of marriage. The church should also intentionally have professional counselors who have experience in marital issues and who will not mislead those who come for help in the church. The church needs to develop programs that can support church members who find themselves in troubled marriages by coming up with counseling programs that identifies with the affected church members.
29
Nikodemus e Yohanes Endi. "Pandangan Gereja Katolik Terhadap Perkawinan Campur". Kamaya: Jurnal Ilmu Agama 6, n. 3 (20 settembre 2023): 352–66. http://dx.doi.org/10.37329/kamaya.v6i3.2689.
Testo completoAbstract (sommario):
This study pays attention to Mixed Marriages where marriages are between two people who have different religious beliefs. In the context of the Catholic Church, mixed marriage is a marriage between a Catholic and a non-Catholic or with someone of a different religion. This phenomenon has complex implications, both from a religious, social and legal perspective. So Amoris Laetitia provides an understanding of mixed marriages. This study aims to provide an overview of mixed marriages by explaining the views of Catholicism and law regarding phenomena that occur in Indonesia. This research also aims to understand the views of the Catholic Church on mixed marriages based on the perspective presented in Amoris Laetitia. Amoris Laetitia as a means of preparation before mixed marriages take place and the problems that arise as a result of the different religions that are believed. This research uses document analysis methods to analyze the text Amoris Laetitia, the Book of Canon Law and Civil Law. This method involves a close reading of the text to identify the Catholic Church's views on intermarriage. In preparing for a mixed marriage, couples need to strengthen their faith, understand each other's rights and obligations. In addition, couples must also be able to overcome conflicts that may arise due to differences in religion and strengthen relationships as partners who respect and support each other. From a legal perspective, mixed marriages are regulated by civil law in force in a country. However, this research underscores the importance of thorough preparation and a clear understanding of the rights and obligations of partners in mixed marriages. The Catholic Church, as stated in Amoris Laetitia, seeks to promote happiness and stability in mixed marriages while maintaining Catholic values and teachings.
30
Yarotskiy, Petro L. "Issues of marriage and family with regard in the context of woman’s innovative role in Catholic Church". Religious Freedom, n. 21 (21 dicembre 2018): 64–79. http://dx.doi.org/10.32420/rs.2018.21.1221.
Testo completoAbstract (sommario):
The article is based on the value of the human personality and the principle of mercy proposed by Pope Francis. It explores the threats to the modern functioning of the Catholic Church in the context of globalization and secularization of the issues of marriage and family that were submitted to discussion and decision-making by the Extraordinary Synod of the Catholic Church Bishops holding in 2014 – 2016 in Rome. The work of this Synod proved the conservatism and the lack of readiness of the synodal bishops to resolve the crisis situation with modern family which was assessed by Francis as a crisis of synodality and the bishops’ opposition to the modern Catholic Church reform. In order to overcome these negative factors Pope Francis decided to change in a categorical way the current salutation with the clergy's frames formation and processing of an innovative "theology of women" which would become a determining factor in the church’s reform and replace the modern formation of the conservative clergy.
The purpose of this study is to identify and characterize the causes and consequences of the modern family’s crisis from theological and religious points of view. As a result of this study it has been proved that cardinals and bishops of the Extraordinary Synod ambiguously and conservatively assess the complex problems of the modern family. And so they appeared to be unable to offer actual preventions to overcome this crisis.
The factors of the crisis state of the modern family are revealed and characterized in the further aspects:
during last 25 years (in the crossing of second and third millennia) the Catholic Church has lost from 15 up to 30 percent of its parishioners in many countries particularly in Europe and in Latin America;
in such circumstances according to Francis the issues of marriage and family are such issues that "disturb” the society and church" since the western ritual parishioners no longer accept church marriages, divorce and marry again outside the church (therefore the church does not recognize such marriages) in the consequence of thereof the exclusion of these people from the church takes place;
such form of marital intimate relationships as concubinage is constantly increasing (long-term extra-marital cohabitation with an unmarried woman) that is family status by "faith" not being the official marriage (in the words of people "without a stamp in the passport");
the number of families with mixed-confessional couples and with the problem of denominational education of children is constantly increasing;
homosexuality and same-sex marriages acquire legitimacy;
the natural conception and birth of children is replaced by surrogate motherhood.
Key words: marriage, family, human dignity, mercy, conservatism of the clergy, church reform, "theology of women".
31
Hoare, Timothy. "Church and Civil Marriage Inquiry". Theology 88, n. 723 (maggio 1985): 220. http://dx.doi.org/10.1177/0040571x8508800311.
Testo completo
32
Mbukut, Antonius. "PERKAWINAN ADAT WANGKUNG RAHONG DALAM PERSPEKTIF PERKAWINAN GEREJA KATOLIK (PERBANDINGAN PANDANGAN, TUJUAN DAN SIFAT PERKAWINAN)". Jurnal Masalah Pastoral 11, n. 2 (16 ottobre 2023): 22–46. http://dx.doi.org/10.60011/jumpa.v11i2.135.
Testo completoAbstract (sommario):
This paper will explain the concept of traditional marriage of the people of Wangkung Rahong (a village in Manggarai) which includes the views, purpose and nature of marriage and will further be reflected in the context of the marriage of the Catholic Church. The author would like to compare with looking for and find similarities and differences between the views, purpose, and nature of traditional marriage of Wangkung Rahong people with the concept of marriage of the Chatolic Church. After finding the similarities and differences in views, purpose and nature, the author will reveal the pastoral implications of the similarities and differences in views, purpose and nature of Wangkung Rahong traditional marriage with the Catholic Church marriage.
33
Di Donna, Gianandrea. "Mixed-Marriages in the Liturgical Catholic Church Tradition". Review of Ecumenical Studies Sibiu 10, n. 3 (1 dicembre 2018): 412–25. http://dx.doi.org/10.2478/ress-2018-0031.
Testo completoAbstract (sommario):
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.
34
Illu, Jonidius. "PERAN GEREJA DALAM PELAYANAN PASTORAL TERHADAP PASANGAN HAMIL SEBELUM MENIKAH". Phronesis Jurnal Teologi dan Misi 3, n. 1 (12 agosto 2020): 23–33. http://dx.doi.org/10.47457/phr.v3i1.47.
Testo completoAbstract (sommario):
One focus of church service is to prepare Christian families who live righteously through premarital counseling.Marriage is prepared for a lifetime.One of the efforts of the church in realizing church members who live holy lives is by giving teachings about love and choosing a partner according to the Bible so that church members do not commit adultery and sexual intercours outside of marriage which results in pregnancy outside of marriage. This study aims to understand marriage and build a Christian family that is in accordance with the Bible and provide understanding that having sexual relation not within the container of Christian marriage is adultery so that both men and women need to confess their sins before God. It was concluded that the Church is responsible for providing pastoral care to couples who become pregnant out of wedlock.The church in carrying out the principle of love still observes the rules so that the maturity of the church members become realized.
35
Metso, Pekka, e Laura Kallatsa. "Contemporary and Traditional Voices: Reactions to Same-Sex Marriage Legislation in the Evangelical Lutheran Church of Finland and the Orthodox Church of Finland". Exchange 47, n. 3 (5 luglio 2018): 230–57. http://dx.doi.org/10.1163/1572543x-12341488.
Testo completoAbstract (sommario):
Abstract This article studies the debate on same-sex marriage in the early 21st century, within the two national churches of Finland, the Evangelical Lutheran Church and the Orthodox Church. Legislation facilitating the so-called “gender-neutral marriage” came into effect in Finland in March 2017. In their official teachings, both churches emphasize marriage as a union between a man and a woman. An awareness of the rights of sexual minorities has, however, increased in both churches, and has given rise to the debate on how same-sex marriage should be perceived. While holding on to the traditional view of marriage, both churches have sought ways to recognize and affirm the position of sexual minorities. This has caused tension within the churches. As the majority church, the Lutheran church in particular faces strong pressure to accept same-sex weddings in the church. For the advocates of sexual minorities within the Orthodox Church, recognition of sexual minorities seems to be the main objective, rather than promoting same-sex weddings.
36
Wykes, David L. "The Early Nineteenth-Century Unitarian Campaign to change English Marriage Law". Studies in Church History 59 (giugno 2023): 289–311. http://dx.doi.org/10.1017/stc.2023.16.
Testo completoAbstract (sommario):
The 1836 Marriage Act has received surprisingly little attention from historians of Dissent, despite its significance in permitting non-Anglicans to conduct legally recognized marriages according to their own ceremonies in Dissenting places of worship. The Clandestine Marriages Act (1753), better known as the Hardwicke Act, had limited valid marriages to the rites of the Church of England. Only Jews and Quakers were exempt. By the early nineteenth century the Anglican marriage service was objectionable to Unitarians because of the references to the Trinity. The struggle to change the Marriage Act was initiated by the Freethinking Christians, who engaged in a controversial and highly visible public protest during the marriage service. They successfully engaged the broader Unitarian movement in their campaign, who through the medium of the Unitarian Association undertook a remarkable, though largely fruitless, struggle to change the law until joined by the rest of Dissent in the early 1830s.
37
Lon, Yohanes S. "PROGRAM KPPK DI KEUSKUPAN RUTENG SEBAGAI UPAYA MENINGKATKAN KESADARAN PASUTRI AKAN HAKIKAT PERKAWINAN KATOLIK". Randang Tana - Jurnal Pengabdian Masyarakat 3, n. 1 (16 febbraio 2020): 1–13. http://dx.doi.org/10.36928/jrt.v3i1.292.
Testo completoAbstract (sommario):
For Catholics, marriage is a divine calling of God. Marriage is one of the seven sacraments within the Church. It is the symbol of the God’s salvation. Through marriage a husband and a wife can experience the salvation of God. Both of them also has functioned to reveal the God’s grace, salvation and blessings for each other. The Catholic Church also consider a family as a a mini or small church. A mommitment to marry in Catholic ways is beautiful but not an easy decision. A couple may face challenges and problems. In order to increase of the couples’ understanding of Catholic Marriage and to strengthen them to cope with various marrietal problems, the Local Catholic Church of Ruteng Diocese provides an Course on Preparation of Catholic Marriage to the future couples who want to marry in Catholic Church. This articles aims at describing on how the program is planned, implemented and the expected result after joinging the course. This program is a way to educate and to rise the awareness of the couple about the Catholic marriage. It is considered useful. However, it would be better if it is run in more professional way. Moreover, this program should be added with continous other activities such as pastoral of marriage and marriage counceling. It is also an urgent to have marriage crisis centre that helps the couples who have problems of marriage.
38
Katreničová, Anabela. "Morálne zásady manželov v Augustínovom spise De bono coniugali". Kultúrne dejiny 13, n. 1 (2022): 84–108. http://dx.doi.org/10.54937/kd.2022.13.1.84-108.
Testo completoAbstract (sommario):
The treatise of Saint Augustine, bishop of Hippo, intituled De bono coniugali presents the unique dogmatist and at the same time moralistic view on the topic of marriage, which did not have, at the time, the analogy in the patristic literature. In this paper we focus on the Saint Augustine’s apology of the marriage. In centre of our interest will be the moral principles of the married couples issued from the main characteristic rudiments of the marriage defined by our bishop of Hippo that are used in the catholic Church almost without any changes also in nowadays. The marriage as the union of man and woman was from the beginning viewed as the base of the human society of any religion. Also the pagan Rome esteemed a lot the family and the spouses procreating and raising the children for the fatherland. The Christianity brings to the marriage the new aspect by giving to it the character of the sanctity and inviolability. The marriages were united with the goal of the procreation of the legitimate offspring but its absence, according Saint Augustine, did not make the obstacle of the sanctity and the purpose of the marriage. The Church in the confrontation with the pagan customs and traditions, or the sinful concupiscence of the man, well maintained the observation of the sacrament of the marriage, which provides with the new content. That is why the marriage became the sacred union based on the norm of the inviolability, the equality of both spouses, the procreation of the offspring and mutual fidelity. By theses rules the Church helped the women to gain the more dignify position in the society than it given by the roman legislative.
39
Grizāne, Maija. "Church and State and the Marital Rights of Old Believers in Latvia: From Illegality to Secularization". Religions 14, n. 7 (26 giugno 2023): 839. http://dx.doi.org/10.3390/rel14070839.
Testo completoAbstract (sommario):
The paper analyses state religious policy in different historical periods and its impact on the development of religious doctrines about marriage within the Old Believer community of Latvia. Based on published and unpublished historical sources, legislative acts, periodicals, and data from existing Old Believer parishes, it is clear that state policy concerning religious minorities greatly influenced the development of the Old Believer community. Old Believer marriages were not recognized by the Russian Orthodox Church until 1874 when the first possibility of obtaining legal marital status was introduced as registering families in police register books. The Old Believers of Latvia, who originally belonged to the Fedoseevcy denomination and denied any family life as such, registered their families quite rarely. However, during the first decades of the 20th century, the Fedoseevcy of Latvia adopted the teaching and marriage ceremonies of the Pomorians. By the interwar period, Old Believer marriages were legalized by both the community and the state. Soviet secularization further facilitated the development of secular marriage unions with followers of other confessions. In the present day, Old Believer religious marriages are legalized in Latvia, though the number of them has decreased as Old Believers are most likely to choose civil marriage registrations.
40
Kilanowicz, Ryszard. "Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku". Ius Matrimoniale 30, n. 2 (15 aprile 2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.
Testo completoAbstract (sommario):
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.
41
Kristiani, Ana Budi. "PERKAWINAN SIMSON DALAM HAKIM-HAKIM 14:1-4: IMPLEMENTASINYA DALAM PEMBINAAN PRANIKAH DI LINGKUNGAN GEREJA BATAK". FILADELFIA: Jurnal Teologi dan Pendidikan Kristen 4, n. 2 (29 ottobre 2023): 536–49. http://dx.doi.org/10.55772/filadelfia.v4i2.91.
Testo completoAbstract (sommario):
Abstract: This study aims to analyze the story of Samson's marriage in Judges 14:1-4 and identify its implications for premarital formation in the Batak Church environment. The story of Samson's marriage is important because it provides valuable insights into marriage and the principles associated with a successful marriage relationship. This study used qualitative research methods, in the research conducted, a Biblical research approach and a case study approach on premarital coaching in the Batak Church environment were used.It was found that children involve their parents when determining their choice of life partner. Parents provide guidance to children to choose friends who are like-minded. Then God is sovereign over the decision to choose a life partner that has been taken. Premarital material is based on the Word of God. The Batak culture of marriage is still respected by prioritizing the perspective of God's Word. Premarital coaching is given for children and parents and the Batak Church can do premarital coaching well according to the truth of God's Word.The implementation of the story of Samson's marriage in premarital coaching within the Batak Church is the importance of premarital coaching in building a solid foundation for marriage based on the principles of trust, loyalty, and commitment to God and one's spouse. This research provides a valuable contribution in the context of premarital coaching in the Batak Church environment by exploring the wisdom and lessons that can be drawn from the story of Samson's marriage. Through a deeper understanding of the values contained in this story, it is hoped that it can prepare prospective husband and wife to build a healthy and successful marriage relationship.Keywords: Samson's Marriage, Premarital Coaching, Batak Church
42
Smith, Charlotte. "The Church of England and Same-Sex Marriage: Beyond a Rights-Based Analysis". Ecclesiastical Law Journal 21, n. 2 (12 aprile 2019): 153–78. http://dx.doi.org/10.1017/s0956618x19000048.
Testo completoAbstract (sommario):
Some scholars, faced with the apparent conflict between the Church of England's teaching on marriage and the idea of equal marriage embraced by the Marriage (Same Sex Couples) Act 2013, have focused on the implications of that Act for the constitutional relationship between Church, State and nation. More frequently, noting the position of the Church of England under that Act, academics have critiqued the legislation as an exercise in balancing competing human rights. This article by contrast, leaving behind a tendency to treat religion as a monolithic ‘other’, and leaving behind the neat binaries of rights-based analyses, interrogates the internal agonies of the Church of England as it has striven to negotiate an institutional response to the secular legalisation of same-sex marriage. It explores the struggles of the Church to do so in a manner which holds in balance a wide array of doctrinal positions and the demands of mission, pastoral care and the continued apostolic identity of the Church of England.
43
Imran, Muhammad, Rohit Mahatir Manese, Ahmad Junaedy e Saidna Zulfiqar A. Bin Tahir. "Religious Power Relations: Views of Interfaith Figures on Interfaith Marriages in Toraja". International Journal of Religion 5, n. 7 (16 maggio 2024): 1120–30. http://dx.doi.org/10.61707/g6xt4g15.
Testo completoAbstract (sommario):
This research aims to analyze the understanding of interfaith leaders in Toraja in understanding interfaith marriages because interfaith marriages have become a social fact full of polemics. Some parties agree; on the other hand, some parties are against it. Based on reading through power relations theory and qualitative data analysis. This research found that several religious figures in Toraja, including Catholics, the Toraja Church, and Aluk Todolo, accepted interfaith marriages. This fact is accepted because interfaith marriages have become a sociological reality, so religions must think about this in order to adapt to the sociological conditions of society. The following finding is that groups also reject it: Buddhism, Islam, and the Kibaid Church. For them, interfaith marriages are not permitted in their religion. In Islam, Marriage is not just a human will but based on religious commands. This practice contradicts Law on Marriage Number 1 of 1974, article 2, paragraph 1. Interfaith marriages also have an impact; the negative impact complicates the religious status of the child, and the positive impact is that it makes people's minds open and their social circle very wide.
44
Henwood, Gill. "Is Equal Marriage an Anglican Ideal?" Journal of Anglican Studies 13, n. 1 (1 dicembre 2014): 92–113. http://dx.doi.org/10.1017/s1740355314000229.
Testo completoAbstract (sommario):
AbstractA critical conversation between the Church of England's response to the Government's consultation on Equal Civil Marriage 2012, questions arising from professional parish practice as a priest, and literature in this area of research. The article explores the theological significance of ‘equal marriage’ (equal access to marriage and equality within marriage) as a Christian possibility within the Church of England, with contemporary approaches to gender and sexuality.
45
Platovnjak, Ivan. "The Importance of Marriage Groups for Marriage and Family Life". Obnovljeni život 78, n. 4 (4 ottobre 2023): 479–92. http://dx.doi.org/10.31337/oz.78.4.5.
Testo completoAbstract (sommario):
Following the Second Vatican Council, which re–evaluated married life in the Church, Jesuit Father Vital Vider founded the first marriage group in the Catholic Church. This occurred in Slovenia in 1972 and was the beginning of the Our Way Marriage Groups, an Apostolic Work of the Society of Jesus. In 2022, when Our Way celebrated its 50th anniversary, there was a total of 65 marriage groups. To mark the occasion, a larger study was conducted on the significance of Our Way to married couples in the form of an on–line survey. The aim of the survey was to establish the manner in which the spouses who participate in these marriage groups perceive their value and importance for themselves personally and for their families, and to what extent the goals for the marriage groups that Our Way has defined are being achieved. Also examined was the extent to which the rules Our Way has set forth for the functioning of the marriage groups are lived out in practice and what, in the experience of the spouses themselves, is most vital for the groups to function well such that they might bear the best possible fruit. This paper consists of four sections as well as an introduction and a conclusion. It presents the results of an analysis of the responses to survey questions. Analysis results have confirmed that marriage groups are valuable for both spouses and their families. They have also confirmed that the rules set forth by Our Way are considerably important for the functioning of marriage groups, and that they bear significant fruit in both marriages and families.
46
NEWTON, GILL. "Clandestine marriage in early modern London: when, where and why?" Continuity and Change 29, n. 2 (18 luglio 2014): 151–80. http://dx.doi.org/10.1017/s0268416014000137.
Testo completoAbstract (sommario):
ABSTRACTMarriage ceremonies in London were easily available at a wide range of locations before Hardwicke's Marriage Act put a stop to clandestine marriages in 1754. Not constrained to their own parish church, many wed at centres of clandestine marriage such as the Fleet, or in other churches by licence. For particular parish populations, focusing mainly on the suburban majority but with comparisons with the mercantile city centre, this paper considers the relationship between demographic, geographic and social factors (age, residential location, and propensity to engage in premarital sex) and choice of marriage location between 1610 and 1753.
47
Silfanus, Jessica. "PERKAWINAN BEDA AGAMA SECARA ALKITABIAH DALAM MASYARAKAT PLURALISME". Way Jurnal Teologi dan Kependidikan 8, n. 1 (30 aprile 2022): 82–95. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v8i1.78.
Testo completoAbstract (sommario):
Interfaith marriages in a pluralistic society often occur due to the diversity of religious adherents in Indonesia. The problem is that when the commitment does not go well, then the relationship will become complicated. The result is the disruption of the harmony of married life because there is no role of religion in the purpose of the marriage bond. The purpose of writing this article is to look at the biblical perspective on interfaith marriage in a pluralistic society. The true foundation of marriage in Christianity or in other religions. The method used for this research is a qualitative method of library studies. The causes of interfaith marriages are social life, minimal religious education, parental background, and the current of globalization also encourage new social constructions. Interfaith marriages in the Old and New Testaments are not permitted by God, because marriage is God's initiative and must be centered on Jesus Christ. Marriage must Return to carry out God's eternal plan so that marriage can achieve its original purpose, namely humans must Return to God and His Word to understand it. This is the reason God wants marriage to be a marriage of faith. Marriage is the foundation because it is on this relationship that God begins to build society. Healthy marriages must be built and run according to Christ and these relationships are based on Christ as the head of the family and church.
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Přibyl, Stanislav. "The Missing Concordat in the Czech Republic". Philosophy and Canon Law 8, n. 2 (28 dicembre 2022): 1–12. http://dx.doi.org/10.31261/pacl.2022.08.2.06.
Testo completoAbstract (sommario):
The present article discusses certain aspects of the Treaty between the Czech Republic and the Holy See. The text of the treaty was signed at the level of the government, however, it has not been ratified so far. Some provisions of the treaty are rather superfluous or lack sufficient normative basis. Nevertheless, as the example of Article 9 of the treaty on the recognition of civil effects of church marriages shows that the approval of the treaty by the Parliament of the Czech Republic would have been very beneficial. In fact, in the process of preparation for a new civil code an attempt was made to repeal church marriages recognized by the state. Such a project would have been made impossible by the concordat because church marriage would have been supported by an obligation of the state under international law. Fortunately, the civil code kept church marriages, and confessional law in the Czech Republic has to develop without a valid concordat.
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Pocklington, David, e Frank Cranmer. "Banns of Marriage: Their Development and (Possible) Future". Ecclesiastical Law Journal 19, n. 3 (31 agosto 2017): 342–56. http://dx.doi.org/10.1017/s0956618x17000503.
Testo completoAbstract (sommario):
A marriage in the Church of England or the Church in Wales may take place following the publication of banns of marriage (preferably during morning service) on three Sundays, by special licence of the Archbishop of Canterbury, by common licence or on the authority of a certificate issued by a superintendent registrar. Reports of the death of the church wedding have been somewhat exaggerated: in 2014, the Church of England conducted almost 50,000 weddings, while the Church in Wales conducted just over 3,000.
50
Sarkic, Srdjan. "The concept of marriage in Roman, Byzantine and Serbian mediaeval law". Zbornik radova Vizantoloskog instituta, n. 41 (2004): 99–103. http://dx.doi.org/10.2298/zrvi0441099s.
Testo completoAbstract (sommario):
In this paper the author is exposing definitions of marriage that were accepted in Byzantium and mediaeval Serbia, although it was not insisted in them on wedding as a religious rite. Leo VI, at the end of the 9th century, was the first to prescribe Church benediction as an obligatory form of entering into marriage. Novels of latter Emperors placed marriage under the complete jurisdiction of the Church, but they were not incorporated in Serbian translations of Byzantine legal miscellanies (Nomokanon of St. Sava and Syntagma of Matheas Blastares). Therefore in articles 2 and 3 of Dusan's Law Code it was prescribed that no marriage could be contracted without wedding ceremony and Church benediction. .