Marriage in the Roman Catholic Church , also called marriage , is "the covenant with which a man and a woman establish between them a partnership of all life and that is commanded by his nature for good spouse and procreation and hereditary education, "and who" has been raised by Christ the Lord for the dignity of the sacrament between the baptized. "Catholic marriage law, based on Roman law on its focus on marriage as a free collective agreement or contract, becomes the basis for the marriage law of all European countries , at least up to the Reformation.
Video Marriage in the Catholic Church
Roman Catholic Church's view on the importance of marriage
The Catechism of the Catholic Church states: "An intimate community of life and love that is a married state has been established by the Creator and endowed by it with its own law... God Himself is a Marriage Call written in human nature and woman because they came from the hand of the Creator, marriage is not a human institution pristine despite the many variations that have been experienced over the centuries in different cultures., social structures, and spiritual attitudes. These differences should not cause us to forget the general characteristics and permanent. although the dignity of this institution is not transparent everywhere with the same clarity, some sense of the greatness of marital union exists in all cultures. welfare of individuals and human and Christian society is closely bound up with the living conditions of the conjugal and family healthy. "
He also said: "The Church attaches great importance to the presence of Jesus at the wedding at Cana, sees in it the affirmation of the good of marriage and the assertion that since then marriage will be a sign of the meritorious presence of Christ.In his sermon Jesus actually taught the true meaning of male unity and the woman as Creator wants it from the beginning of the permission given by Moses to divorce one's wife is a concession for the hardness of heart. marriage between men and women is inseparable: God Himself has set it 'What is it that God has joined together, do not exist split people. "This forceful insistence on this unexplained bond of marriage may have left some people confused and seemingly impossible demands to realize, but Jesus does not place a weighted pair that is impossible to bear, or is too heavy - more severe than The law of Moses to restore the order of creation that was originally disturbed by sin, he himself gave ngt and grace to live in a new dimension of the Kingdom of God. "
Maps Marriage in the Catholic Church
The history of marriage in the Catholic Church
Initial period
Marriage is considered an important part of maturity, and is strongly supported in the Jewish faith. The author of the letter to the Hebrews declared that marriage should be held in honor of all, and the early Christians defended the marriage holiness against the Gnostics and the Antinomians.
At the same time, some in emerging Christian communities began to value celibacy more than marriage, taking Jesus' model as a guide. This is in line with the widespread belief in the imminent coming of the kingdom of God; and thus the insistence by Jesus to avoid worldly bonds. The Apostle Paul in his letters also suggests a preference for celibacy, but admits that not all Christians certainly have the ability to live such a life: "Now as a concession, not an order, I say this.I wish it all as I myself, but each one has his own gift from God, one of one kind and one from another For unmarried and widows I say that it is good for them to stay single like me but if they can not train themselves, should marry, for it is better to marry than to be burned with enthusiasm. "This teaching suggests that marriage is only used as a last resort by Christians who find it too difficult to exercise a degree of self-control and remain sacred, lacking the gift of celibacy. Armstrong argues that at a significant level, early Christians "put smaller values ​​in families" and saw celibacy and freedom from family ties as a better country for those who were able to do so. However, this is followed by other scholars who claim that Paul will no longer impose celibacy rather than insist on marriage. What instinctively choose manifests God's gifts. Thus, he takes it for granted that the married is not called to celibacy.
As the Church evolves as an institution and comes into contact with the Greek world, it reinforces the ideas found in writers like Plato and Aristotle that the celibate unmarried states are preferred and holier than those married. At the same time, he challenged some of the usual social norms such as the purchase and sale of women into marriage, and defended the right of women to choose to remain unmarried virgins for Christ's sake. Stories related to many virgin martyrs in the first few centuries of the Catholic Church often explain that they were martyred for their refusal to marry, not just their belief in Christ.
The doctrine of the superiority of virginity to marriage expressed by Saint Paul, accepted by the early Church, as shown in the 1st century may be the Hermetic Shepherd. Justin Martyr, writing in the middle of the second century, boasted of "many men and women of sixty and seventy years from their youth who have become disciples of Christ, and have made themselves unconverted." Virginity is praised by Cyprian (about 200-258) and other prominent Christian figures and leaders. Philip Schaff acknowledges that it is undeniable that the subsequent doctrine of the 16th century Trent Council - "that it is more blessed to remain virgin or celibate than to join in marriage" - is the view that dominates all early Christians. church. At the same time, the Church is still discouraged by anyone who will "condemn marriage, or hate it and condemn a faithful and obedient woman, and sleep with her own husband, as if he can not enter the Kingdom [of heaven]".
For most of the history of the Catholic Church, there is no special ritual prescribed for celebrating marriage - at least not until the late medieval period: "The marriage vow does not have to be exchanged in the church, nor does the presence of the priest come in. The couple can exchange permits anywhere, anytime. "
Church Father
Mark notes this impact on early Christian attitudes, especially as Christian anxiety about sex increases after 400: "" The virtues of virginity and sexual abstinence are generally regarded as ordinary. But the dark darkness of the hostility toward sexuality and marriage became intertwined with a more benevolent attitude toward the body and the current until the end of the second century. Attitudes are distorted, and mainstream Christianity becomes infected with a real distrust of body and sexuality. This permanent 'encratite' tendency is given a strong impetus in the debate about Christian perfection in the fourth and fifth centuries. "
While the Church Fathers of the Latin or Catholic Church do not condemn marriage, they continue to preach celibacy and virginity.
Bishop Ignatius of Antioch, who wrote around 110 to Polikarpus Bishop of Smirna, said: "[I] become married men and women, to form their union with the consent of the bishop, that their marriage may be in harmony with God, and not after lusts their own. "
Tertullian (c 160c-225) notes at the beginning of the second century that Christians "ask for marriage" from their priests, and are satisfied ( "Ad Uxorem ") how priesthood blessings can change the full deed sins into the sanctified; provided it is sanctified in moderation and only if the children may be born of it. However, he also argued that a second marriage, involving a person released from the first by the death of a spouse, "would have to be termed none other than an immoral species", an argument that is partly based on the reason that it involves the desire to marry a woman because of the sexual spirit.
Cyprian (about 200 - 258), Bishop of Carthage, recommends, in his book Three Testimonies of the Jews that Christians can not marry infidels. Overcoming the holy girls, he wrote: "The first decision is commanded to rise and multiply; the second is an extension, while the world is still rugged and empty, we are spread by fruit that is fruitful, and we rise to the enlargement of man. and the earth is supplied, those who can accept continuity, live according to the eunuchs, be eunuchs for the kingdom, and not the Lord who commands this, but He admonishes it; He also does not force the yoke, because of the free will of the will. "
Jerome (c.347-420) commented on Paul's letter to the Corinthians: "If it is 'good for a man not to touch a woman' then it is bad for him to touch one, only bad and bad, is the opposite of good. , if it is bad, it is made to be racial, then it is permissible to prevent something that will be worse than bad. "Notice the Apostle's caution He does not say: 'It is good not to have a wife', but, ' good for a man not to touch a woman '... I do not explain the law about husband and wife, but discuss the general question of sexual relations - how compared with purity and virginity, the life of angels,' It is good for a man not to touch a woman '. "She also argues that marriage is disturbed from prayer, and virginity is better:" If we should always pray, then we should not be in the bond of marriage , because as often as I feel my wife, I can not pray The difference, then, between marriage and virginity is as great as not having sinned and working well; more precisely, to speak less harshly, just as well between good and better. "Concerning the clergy, he said:" Now a priest must always offer sacrifices for the people: he should always pray. And if he should always pray, he should always be freed from marriage. "In reference to Genesis chapter 2, he further states that," while the first, third, fourth, fifth, and sixth Scriptures tell that, The Lord saw that it was good, on the second day it was completely abandoned, leaving us to understand that two is not a good number because it destroys unity, and describes marriage marriage. Jerome reaffirms Genesis 1:28 ("God blesses them, and God says to them, be fruitful, and breeds, and fills the earth") and Hebrews 13: 4 ("Marriage is honorable in all"), and aloof from marriage negotiations by Marcion and Manichaeus, and from Tatian, who consider all sexual relations, even in marriage, to be impure.
Of course there is opposite view. Pelagius thinks Jerome shows bitter hostility towards a marriage similar to Manichaean dualism, the accusation that Jerome is trying to argue in his book Adversus Jovinianum: "We do not follow Marcion and Manichaeus's views, and belittle the marriage, or, deceived by mistakes Tatian, the leader of the Encratites, we think that all relations are impure, he condemns and rejects not only marriage but also the food that God created for human use.We know that in a big house, there are not only gold and silver ships, but also from wood and pottery. [...] While we honor marriage, we prefer virginity who is a marriage offspring.Will silver cease to be silver, if gold is more precious than silver? "Elsewhere he explains:" Someone may say: And do you dare to belittle the marriage, which is blessed by God? ' This does not underestimate the marriage when virginity is preferred than that.No one compares evil well.Let women marry also glory, because they come second for virgins. Increase , He says, and develops multiply, and fill the earth. "Let him who fills the earth increases and multiples Your company is in heaven." Taunting a monk accusing him of cursing marriage, Jerome wrote: "He must hear at least the echo of my cry, 'I do not condemn marriage ',' I do not condemn marriage 'Indeed - and this I say to make my point clear enough to him - I want everyone to take a wife who, because they are frightened at night, can not sleep alone.
It was Augustine (354-430), whose views subsequently influenced Western theology, which was most influential in developing the theology of the sacramentality of Christian marriage. In his youth, Augustine had also become a follower of Manichaeism, but after his conversion to Christianity he rejected the Manichaean condemnation of marriage and reproduction for imprisoning spiritual light in material darkness. He then goes on to teach that marriage is not evil, but good, even if it is not at the level of choosing virginity: "Marriage and fornication are not two evils, where the second is worse: but marriage and detention are two things, where the second is better. "
In his book In Good of Marriage , from 401, he distinguishes three values ​​in marriage: allegiance, which is more than sexual; children, who "need the acceptance of children in love, their upbringing in affection, and their upbringing in Christianity, and the sacrament, in an inseparable sense is the sign of the eternal unity of the blessed One like the other Fathers of the Church East and West, Augustine taught that virginity is a higher way of life, although it is not given to all people to live on a higher level.In his book De Buono coniugali (About the Goodness of Marriage), he writes: "I know what people are saying: 'Suppose', they comment, 'that everyone is trying not to have sex? How will the human race survive? I only hope that this is the concern of all people as long as it is spoken in love, 'from a pure heart, a good conscience, and a non-sovereign faith'; then the city of God will be filled faster, and the end of the world will be accelerated. "Armstrong sees in this apocalyptic dimension in Augustine's teachings Reynolds says that Augustine's comment on this hypothetical rejection by Jovinian may be that the sanctity of a church in which everyone has chosen celibacy means that he is made up of members sufficient to fill the city of God or that the church will thus collect souls for itself even more quickly than has been done, but Augustine's name "can, indeed, be requested through medieval ages to strengthen the glorification of virginity at the expense of marriage and to reduce the role of sexuality even in marriage Christian.
Finally, Isidore of Seville (c. 560-636) refined and expanded Augustine's formulation and was part of a chain transmitted to the Middle Ages.
Although not a church father, but belonging to the same period, in Adomnan of St Columba's biography in Iona, the saint is at one point mentioned as meeting a woman who refuses to sleep with her husband and performs her marriage duties. When Columba met the woman, she said that she would do anything, even go to the monastery and become a nun, rather than sleep with her. Columba told the woman that God commanded her to sleep with her husband and not to leave the marriage to become a nun, for once they were married, they had become one flesh.
Medieval
The development of the sacramental
The medieval Christian church, which led Augustine, developed a sacramental understanding of marriage. However, even at this stage the Catholic Church does not regard the sacrament as important. Marriage is never regarded as one of the sacraments of Christian initiation (Baptism, Confirmation, Eucharist) or from those who bestow character (Baptism, Confirmation, Holy Command).
With the development of sacramental theology, marriage is included in the seven choices in which the term "sacrament" is applied. The explicit marriage classification in this way comes as a reaction to Catharism's contradictory teaching that marriage and procreation are evil: the first official statement that marriage is a sacrament was performed in 1184 of the Council of Verona as part of the Cathar curse. In 1208, Pope Innocent III obliged members of another religious movement, the Waldensians, to recognize that marriage is a sacrament as a condition for reappropriation into the Catholic Church. In 1254, Catholics accused the Waldens condemning the sacrament of marriage, "saying that married people commit sins if they come together without the hope of offspring". The Fourth Lateran Council of 1215 has expressed in response to Catharism: "For not only the virgin and the continent but also the married get the grace with God with true faith and good deeds and deserve to attain eternal blessings." Marriage is also included in the list of seven sacraments at the Council of Lyon II in 1274 as part of the profession of faith required by Michael VIII Palaiologos. The sacrament of marriage and the sacred order are distinguished as the sacrament which leads to the "elevation of the Church" of the other five sacraments, which are intended for individual spiritual perfection. The Council of Florence in 1439 again recognized the marriage as a sacrament.
The medieval view of the sacramentality of marriage has been described as follows: "Like the other sacraments, medieval writers argue, marriage is the means of sanctification, the channel of grace which causes the great gift and blessing of God to pour out on mankind. by letting them obey God's law for marriage and by giving them the ideal model of marriage in Christ the bridegroom, who takes the church as his bride and gives it the highest love, devotion and sacrifice, even to the point of death. "
liturgical practice
Matrimony, for much of the history of the Church has been celebrated (as in traditions such as Roman and Jewish) without pastors and done in accordance with local customs. The first detailed written account available about Christian marriage in the West comes only from the 9th century and seems to be synonymous with ancient Rome ancient marriage services. However, early witnesses to the practice of intervention by scholars in early Christian marriage included Tertullian, who spoke of Christians "asking for marriage" from them, and Ignatius of Antioch, who said Christians should form their union with the consent of the bishop - though not there were priests stationed without bars, and there was no suggestion that the recommendations were widely adopted.
In the 4th century in the Eastern Church it was customary in some areas for marriage to receive a blessing by a priest to ensure fertility. There are also some religious wedding service accounts from the 7th century onwards. However, while in the East the priests are seen to serve the sacrament, in the West it is the two parties to marriage (if baptized) that effectively serve, and their corresponding words are sufficient evidence of a sacramental marriage, whose validity does not require the presence of witnesses or the legal adherence of the 1215 Lateran Council demanding the issuance of marriage banns.
Thus, with some local exceptions, until in some cases long after the Council of Trent, marriage in Europe was made by mutual consent, a statement of intent to marry and for subsequent physical union of the parties. The couple will verbally vow to each other that they will marry each other; the presence of a priest or witness is not necessary. This promise is known as "verbum." If it is provided free of charge and made in the current form (eg, "I marry you"), it is unquestionably binding; if made in the future tense ("I will marry you"), it will form an engagement. One of the church functions of the Middle Ages was to register marriages, which were not mandatory. There is no state involvement in marriage and personal status, with these issues being decided in ecclesiastical courts. During medieval marriages arranged, sometimes as early as birth, and early vows to marriage were often used to assure covenants between different royal families, nobles, and heirs of the territory. The Church rejects this forced union, and increases the number of causes for cancellation of this arrangement. When Christianity spread during the Roman and Medieval periods, the idea of ​​free choice in choosing a marriage partner increased and spread along with it.
The legitimacy of such marriages even if celebrated under a tree or in a tavern or in bed is upheld even to later marriage in the church. Even after the Council of Trent made the presence of the parish priest or his delegation and at least two other witnesses a condition of validity, the previous situation continued in many countries where the decree was not enforced. It ended only in 1908, with the enactment of the decree of Ne Temere .
In the 12th century, Pope Alexander III decided that what made marriage a free, mutual agreement by the couple itself, was not a decision by their parents or guardians. After that, secret marriages or young people begin to multiply, with the result that ecclesiastical courts must decide which of a series of marriages that a man accuses to celebrate is the first and therefore legitimate one. Although "hated and forbidden" by the Church, they are admittedly valid. Likewise today, Catholics are prohibited from entering a mixed marriage without permission from the authority of the Church, but if a person enters into such marriage without permission, the marriage is considered valid, provided that other conditions are met, even if illegitimate.
Counter-Reform
In the sixteenth century, various groups following the Protestant Reformation denied in different degrees the sacramental nature of most Catholic sacraments. In reaction, the Council of Trent on March 3, 1547 carefully named and defined the sacraments of the Catholic Church, reaffirming the doctrine that marriage is a sacrament in 1184, 1208, 1274 and 1439. Recalling the scriptures, apostolic traditions and declarations of earlier councils and The Fathers of the Church, the bishops declare that there are seven sacraments, with the marriage of one of them, and that all three are true and true sacraments.
Desiderius Erasmus had influenced the debate in the first part of the 16th century by publishing in 1518 an essay in marriage compliments ( Encomium matrimonii ). It argues that the single country, "a barren lifestyle hardly be human." The theologian Josse Clichtove who works at the University of Paris interprets this as an attack on purity, but Erasmus has gained the support of Protestant reformers who recognize the argument as a useful tool for undermining celibacy and obligatory clerical monasticism. Diarmaid MacCulloch argues that the actions taken at Trent are therefore partially a response by Roman Catholics to show that it is as serious as marriage and family as Protestantism.
On November 11, 1563, the Council of Trent condemned the view that "a marriage state should be placed on a state of virginity, or celibacy, and that it is no better and more blessed to remain in virginity, or in celibacy, than to unite in marriage". And while Catholics uphold the supernatural nature of marriage, the Protestants consider it not a sacrament and that recognizes divorce.
The Tametsi decision of 1563 was one of the last decisions made on Trent. The decree effectively seeks to impose the Church's control over the marriage process by establishing the strictest possible conditions as what constitutes marriage. John P. Beal said the Council, "panting by the persecution of Protestants against the failure of the Catholic Church to end a secret marriage", issued a decree, "to protect against unlawful marriage and transgression in marriage underground", which has become " "from Europe." In 1215, the Fourth Lateran Council had forbidden marriage from entering secretly but, unless there were several other obstacles, regarded it as legitimate even though it was forbidden. Tametsi made it a requirement even for validity, at every the area in which the decree was formally published, that the marriage took place before the parish priest and at least two witnesses.this revolutionized the previous practice in "a marriage that failed to fulfill this requirement would have been declared invalid and without effect" priests keep written records, with the result that parents have more control ih great wedding of their children from before. It also institutionalizes control over the marriage of people without a fixed address ("homeless should be married carefully"), "arranging for a time where marriage is celebrated, abolishing the rule that sexual relations create affinity, and reaffirming the prohibition of concubinage."
Fearing that the decision would "identify and multiply the number of dubious marriages, especially in Protestant areas where mixed marriages are common," the council hesitated to impose it directly and decided to make its application dependent on local announcements. In fact, Tametsi was never proclaimed worldwide. It had no effect in France, England, Scotland and many other countries and in 1907 was replaced by the decree of Ne Temere , which came into force universally at Easter 1908.
The validity of marriage in the Catholic Church
The Catholic Church also has a requirement before Catholics can be considered legally married in the eyes of the Church. A legitimate Catholic marriage produces four elements: (1) a married life spouse; (2) they are free to exchange consent; (3) agree to marry, they have the intention to marry for life, to be faithful to each other and open to children; and (4) their consent is given in canonical form, that is, before two witnesses and before an authorized church priest. Exceptions to the last terms must be approved by the church authorities. The Church provides classes a few months before marriage to help participants tell their approval. During or before this time, the prospective partner is confirmed if they have not received prior confirmation and that can be done without severe discomfort (Canon 1065).
The Catholic Church also recognizes as sacramental, (1) a marriage between two baptized Protestants or between two baptized Orthodox Christians, and (2) a marriage between a baptized Catholic and Catholic Christian, although in the latter case the approval of the bishop of the diocese must be obtained , hereby called "permission to enter a mixed marriage". To illustrate (1), for example, "if two Lutherans marry in the Lutheran Church before a Lutheran minister, the Catholic Church recognizes this as a legitimate marriage sacrament." On the other hand, although the Catholic Church recognizes marriage between two non-Christians or Catholic and non-Christian Christians, this is not considered a sacrament, and in the latter case, Catholic Christians must seek permission from his/her Bishop for marriage to occur; This permission is known as "dispensation from cult disparity". The Church prefers marriage between Catholics, or between Catholics and other Christians, celebrated in the parish church of one spouse. Those who help prepare couples for marriage can help the permit process. In the present circumstances, with communities that are no longer so homogeneously religious, authorizations are easier to grant than in previous centuries.
Canonical form
The canonical form of marriage began to be required with the Tametsi decision issued by the Trent Board on November 11, 1563. His decision the canonical requirement becomes a requirement even when the decree of the Council of Trent has not been announced.
While allowing exceptions, the canonical form of marriage, as contained in the 1055-1165 canon of 1983 of the Code of Canon Law and the 776-866 canon of The Canon Code of the Eastern Churches , usually recognizes marriage Catholics are only valid if contracted before a local bishop or parish priest or priest or (only in the Latin Church) deacons delegated by them and at least two witnesses. In the past, validity was not made dependent on the fulfillment of this condition.
Freedom of marriage
The participants in the marriage contract should be free to marry and marry each other. That is, they must be unmarried men and women without the hindrances as established by canon law.
Impediments
Catholic marriage can not be established if one or more of the following obstacles are given, although for some of them dispensation may be given.
- Antecedents and perpetual impotence.
- Non-compliance with the fourth collateral line (first cousins), including the adoption of the collateral line to the second law.
- Affinity (relationship with marriage, eg a brother-in-law) on the direct line.
- Previous bonds (bond of previous marriage, even if not perfected).
- Holy Orders (Permission to marry is only granted to ordained ministers who have fully laicized (released from active service, and later dismissed from the state clergy, a process initiated by the diocese or religious order) of society and finally granted by the Roman Curia in Vatican subject to the approval of the pope: either the Congregation for bishops - if the cleric was a bishop, the Congregation for the clergy - if the cleric is a priest or deacon secular, or diocese, or the Congregation for Institutes of Consecrated Life and Societies of Life Apostolate - for clergy who are members order religious or secular institution or other community are not recognized. Laisisasi are given only for a serious reason for deacons, for reasons that are heavy for the priests, and it is rare for bishops, however, permanent deacons whose widow has received permission from the priests and their dioceses and Vatican to marry after ordination without having to leave the clergy state, obibel to better support their families. A seminarian who has become a deacon, in a manner similar to that of another seminarian who abandoned the formation program before the priest's ordination, may be allowed to marry after a certain period of time and start a family, and, with the permission of the ordinary and the Vatican and the permission of his superior - his pastor or former religious superiors - can continue to function as a secular non-religious deacon).
- The eternal promise of holiness in religious institutions (It is more difficult to be freed from permanent permanent oaths as a religion than from novitiates or from scratch, early oaths, especially if religion is ordained, it requires permission from superior local and regional religions, and permission - subject to the approval of the final pope - of the Congregation for the Institute of Consecrated Life and Society of Apostolic Life).
- Cult disparity (one party is not baptized into the Christian denomination of the Trinity).
- Crimen (one side previously conspired to marry on the condition of the death of a spouse while still married); also called "conjugicide".
- in Underage (at least 16 for men, 14 for women).
- Kidnapping.
Marriage mixture
While a marriage between a Catholic and non-Catholic is generally discussed as a mixed marriage, in a narrow sense the mixed marriage is between a Catholic (baptized in the Catholic Church or accepted in it) and a non-Catholic Christian.
The Catholic Church from the very beginning opposed marriage between Catholics and non-Catholics, being baptized or not, saw it as "demeaning the sacred character of marriage, involving as well as communion in sacred matters with people outside the group."..] it is natural and logical for the Church to do all in its power to deter her children from contract marriages to those who are beyond her pallor, who do not recognize the sacramental character of the unity they enter. "Therefore the Church sees as an obstacle to Catholic marriage which is then called two mixed religious barriers (in Latin, mixta religio ) and differences of worship (in Latin cultus disparity i >).
Marriage with a non-Catholic Christian
From an early stage, Church councils forbade Catholic Christians to marry heretics or schismatics. Unlike marriages with non-Christians, who are considered invalid, marriage to a heretic is considered valid, though not valid unless the dispensation is obtained. However, the Church's rejection of such unions is very ancient. Early regional councils, such as the Council of Elvira and the Council of Laodicea, were enacted against them; and the Chalcedon Ecumenical Council forbade such associations especially between lower members of the ecclesial class and heretical women.
In 692, the Council on Trullo declared the marriage was invalid, the decision was accepted in the East, but not in the West.
The rise of Protestantism in the 16th century renewed the problem of mixed marriages, and led to tighter legislation. In countries where the Council of Trent edicts of Tametsi are enacted, mixed marriages are considered invalid in the West, not directly due to mixing, but because the requirement for validity imposed by the decision is not observed, that is, that marriage is contracted before the parish priest or priest is delegated by him and at least two witnesses. This decision requires contracts to be entered into before the parish priest or some other priest delegated by him, and in the presence of two or three witnesses under threat of unrighteousness. Even when the decree of Tametsi was enforced, the Church did not feel it possible to demand the firmness of this law in all countries, due to strong Protestant opposition. Pope Benedict XIV issued a declaration on marriage in the Netherlands and Belgium (1741), where he declared that mixed unions become legitimate, provided in accordance with civil law. A similar declaration was made about a mixed marriage in Ireland by Pope Pius, in 1785, and gradually "Benedictine Dispensation" was extended to various regions. Pius VI permitted mixed marriages in Austria to take place before a minister, provided that no religious piety was used, and by public banns, as evidence of the Church's unwillingness to impose sanctions on such unions. In 1869, the Congregation for Propaganda further permitted such marriages but only under the conditions of severe need which feared the faithful "expose themselves to the serious dangers inherent in these associations". The bishops should warn Catholics against such marriages and not to grant them any dispensation except for severe reasons and not merely the will of the petitioner. In countries where the decree was not announced, the contracted marriage, called underground marriage, remained legitimate until the ruling was replaced in 1908 by the decree of Ne Temere of Pope Pius X, which uprooted the " Benedictine Dispensation ".
Catholics are forbidden to marry non-Catholic Christians "without the express permission of competent authorities", but, if other conditions are met, such marriages are put in although the ban is seen as valid and also, marriage between the baptized, the sacrament.
A condition for granting permission to marry a non-Catholic is that the Catholic party seeks to eliminate the dangers of defection from the faith and to do all in his power so that all children are baptized and raised in the Catholic Church; others must be made aware of the duties and responsibilities of this Catholic party.
Marrying a non-Christian
The early church did not consider the illegitimate Catholic marriage to a non-Christian (unbaptized person), especially when the marriage took place before the Catholic converts to faith. Nevertheless it is hoped that the converted wife or husband will be a means to bring the other party into the Church, or at least keep Catholic parenting of the children of the union. "It is held even for Jews, although the Church is naturally more opposed to marriage between them and Christians, even compared to the unbelievers, because of the strong Jewish hatred for the sacred name of Christ." With the growth of the Church, the need for such unity diminishes and their resistance becomes stronger. More by custom than by church law, the marriage is gradually considered invalid and the cultus disparity comes to be seen as a marriage barrier by a Catholic. There is also local endorsement of marriage with infidels (Council of Carthage (397), and under Stephen I of Hungary at the beginning of the 11th century) and with the Jews (Third Council of Toledo in 589).
When the Decretum of Gratian was published in the 12th century, this obstacle became part of canon law. Since then, all marriages contracted between Catholics and non-Christians are considered invalid unless the dispensation is obtained from ecclesiastical authority.
Marriage between a Catholic and a non-Christian (an unbaptized person) is viewed by the Church as illegitimate unless the dispensation (called the dispensation of "cult disparity", meaning the difference in worship) is given by law stating the marriage is illegitimate.. This dispensation can only be granted under certain conditions. If the dispensation is given, the Church recognizes that marriage is lawful, but more natural than sacramental, since the sacrament can be legitimately accepted only by the baptized, and non-Christians have no relationship to Christ.
Marriage of widows or widows
The teaching of the Catholic Church is that married couples are fully committed to one another to death. The vow they make to each other in the marriage ceremony is a "til death commitment separating us". After one death, the other is free to remarry or remain single. Some choose to be priests or religious. This path was chosen by some even in early Christian centuries by the likes of Saint Marcella, Saint Paula, Saint Galla of Rome and Saint Olympias the Deaconess.
Historical attitudes
In his book On Exhortation to Chastity Tertullian argues that the second marriage, after a person has been freed from the first by the death of a spouse, "will have to be termed none other than an immoral species". Claiming to find in the Leviticus a prohibition of the return of priests of the Old Law similar to that of the Christian priest in Paul's pastoral letters, he uses it as an argument against remarriage even on the part of Christians, whom Christ made "a kingdom, a priest to God and His Father ":" If you are a digger, do you baptize? If you are a digger, do you offer? How much more capital (evil) is for a digger to be a minister, when the priest himself, if he being a digger, lacking the power to act as a pastor! 'But for your needs', you say, 'pleasure is given', there is no inexcusable need to be avoided, avoid being found guilty on the basis of generosity, and you do not expose yourself of the need to manage what a digger might not legitimately do. God wants us all conditioned, to be ready at all times and places to do (the duties of) His Sacrament. "
In his earlier book Ad iuxorem too, Tertullian argued against a second marriage, but said that, if one had to remarry, it had to be done with a Christian. In other writings, he strongly opposes ideas as he expressed in his book On Exhortation to Chastity ; and in his book De anima he explicitly states that "a married country is blessed, not cursed by God". AdhÃÆ' Â © mar d'AlÃÆ'¨s commented: "Tertullian wrote many things about marriage, and there is no other subject to which he contrasts with himself."
Minister of marriage
Latin Church
Husband and wife must legitimately run a marriage contract. In the Latin Catholic tradition, these couples are considered to be married. Couples, as servants of grace, naturally negotiate with the sacrament of marriage, declaring their approval before the church.
This does not diminish the need for church involvement in marriage; under normal circumstances, canon law requires the validity of the presence of a local pastor or parish priest (or priest or deacon delegated by one of them) and at least two witnesses. The priest has only a role to "help" the couple to ensure that the marriage is contracted in accordance with canon law, and should be present whenever possible. A competent layman may be delegated by the Church, or may be present only at the priest's place, if it is impractical to have a priest present. In case no competent lay person is found, the marriage is legal even if it is done in the presence of two witnesses only. For example, in May 2017, the Congregation for Divine Worship and Sacrament Discipline gave the bishop's request that a nun be given permission to lead the marriage ceremony in Quebec due to a shortage of priests.
Eastern Catholic Church
The Eastern Catholic Churches share a common tradition throughout Eastern Christianity, which according to him the minister of the sacrament is a bishop or priest who "crowns the bridegroom and the bride as a sign of the marriage covenant", a ceremony that has led to the form of the sacrament. called Coronation.
Indissolubility
Catholic theology teaches that legally contracted sacramental marriage is accompanied by divine ratification, creating an almost inseparable union until the perfect pair, after sacramental marriage can only be dissolved by the death of a spouse. Unquestionable marriage can be dissolved by the Pope, as the Vicar of Christ. After a perfect sacramental marriage, only possible separation: marriage bonds can not be dissolved by any force.
In the eyes of the Church, even legally contracted natural marriages (marriages in which at least one party is not baptized) can not be dissolved by the will of the spouse or by the actions of the state. Thus, "the Catholic Church does not recognize or support civilian divorce from natural marriage as a sacramental marriage". However, natural marriage, even if realized, can be dissolved by the Church when it does so to support the maintenance of faith on the part of Christians, the so-called privileges of Pauline and the privilege of Petrine. In these cases, requiring intervention by the Holy See, the Church recognizes a real divorce, the legitimate dissolution of marriage, which differs from the giving only by the human power of divorce which, according to Catholic theology, does not completely dissolve marriage. bond.
While breaches of some rules may make marriage illegal, but not illegal, some very important conditions and their absence mean that in reality there is no legitimate marriage, and the participants are considered not really married. However, Canon 1137 states that children born of "putative" marriages (defined in Canon 1061, sec. 3 as illegitimate but incorporated in good faith by at least one partner) are legitimate; therefore, the declaration that a marriage does not apply does not make the children of the marriage illegitimate.
Annulments
The Catholic Church consistently assumes the position that, whilst the natural dissolution of marriage, even if perfected, can be given for one's Christian faith (" in favorem fidei "), though not for other reasons, and that sacramental marriage legitimate, if not perfected, may be dissolved, a legitimate sacramental marriage can not be denied. There is no divorce from such a marriage. However, the so-called marriage annulment occurs when two competent ecclesiastical courts impose appropriate judgments that a particular marriage is not really legal.
The requirements for the validity of marriage are contained in the Code of Canon Law under the heading "Diriment Impediments" (such as too young, impotent, married, ordained), "Matrimonial Approval" (which requires, for example, the use of reasonable reason, basic obligations of marriage, and freedom from strength and fear), and "Form of Wedding Celebrations" (usually requiring it to be contracted in the presence of the parish priest or his envoy and at least two other witnesses).
Cancellation is a statement that the marriage is invalid (or not applicable) at the time the appointment is exchanged. Thus, the cancellation is only stated when the ecclesiastical court finds a lack of validity in marriage at the time of the marriage contract. Behavior after contract is not directly relevant, except as a post factum evidence of validity or invalidity of the contract. That is, behavior after the contract can not really change the validity of the contract. For example, marriage would be invalid if one party, at the time of marriage, did not intend to respect the oath of allegiance. If the couple did intend to be faithful at the time of marriage but then commit adultery it does not cancel the marriage.
The teaching of the Catholic Church is that cancellation and divorce are therefore different, both in reason and effect; cancellation is the finding that true marriage never existed, whereas divorce is the dissolution of marriage.
In the law of canon there are many reasons to give unauthorized entry of marriage. MacCulloch has noted the "ingenuity" of Roman Catholic lawyers in disseminating this in a historical context.
Cancellation is not limited to marriage. A similar process can lead to the cancellation of an ordination.
One year to celebrate marriage
In the Latin Church, marriage can be celebrated during Lent even at the Mass of Establishment; However, it is considered inappropriate to have such celebrations during Holy Week and is not possible during the Easter Triduum. In principle, no day of the week is excluded to marry. Some Eastern Catholic Churches do not allow marriage during Lent. In earlier times, while the Latin Church allowed marriages to be celebrated at all times, it forbade the solemn blessings of marriage during the Advent and on Christmas Day, and during Lent and on Easter Sunday.
same-sex marriage
The teaching of the Catholic Church is that marriage may be only between men and women, and opposes the introduction of same-sex marriage and same-sex marriage. The Church also argues that same-sex unions are unfavorable environments for children and that the legalization of such unions undermines society.
Prominent figures in the Catholic hierarchy, including cardinals and bishops, have publicly voiced or actively opposed civil-law marriage laws and encouraged others to do the same, and have done the same with regard to civil unions and adoption same by the same person. sex partners.
There are more and more Catholics around the world who disagree with the official position of the Roman Catholic hierarchy and declare support for civil unions or same-sex civil marriages. In some locations, such as North America, Northern Europe and the West, there is strong support for LGBT rights (such as civil unions, same-sex marriage and protection against discrimination) than the general population in general.
See also
- Bann wedding
- Nuptial Mass
- The Christian view of marriage
- Christian opinion about divorce
- Zero declaration
- Bond Defenders
- Obstacles of crime
- Matrimonial Dispensation
- Natural marriage
- Pauline privileges
- Vetitum
- List of parishes
References
External links
- Catechism of the Catholic Church: Sacrament of Matrimoni Authoritative summary of Church teachings on marriage, including the primary requirement for the celebration of the sacrament of Marriage.
- Rite Order to Celebrate Marriage During the Mass The Catholic wedding order during Mass, with a link to the official text of the Wedding Rite
- LibertÃÆ'Â Â plus haute... Canon law for dummies.
- Arcanum Pope Leo XIII's Encyclical on Christian Marriage
- Ã, Herbermann, Charles, ed. (1913). "Moral and Canonical Aspects of Marriage". Catholic Encyclopedia . New York: Robert Appleton Company.
- Ã, Herbermann, Charles, ed. (1913). "Wedding Rituals". Catholic Encyclopedia . New York: Robert Appleton Company.
- Ã, Herbermann, Charles, ed. (1913). "Wedding Sacrament". Catholic Encyclopedia . New York: Robert Appleton Company.
Source of the article : Wikipedia
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