Matrimony

Kedushah (holiness) developed as a pietistic ideal for the virtuous few, encouraging married men to limit to the minimum the frequency and modes of sexual intercourse with their wives. Today, the hasidic groups of Gur, Slonim, and Toledot Aharon (Toldes Aaron) radicalize this ideal by imposing it on the community as a whole. Gur's version is the most restrictive and the only one formalized as a set of ordinances (takunes), while Toldes Aaron's version is the most lenient.

The Law of the Church in the Nullity of Marriage due to Causes of Psychic Nature* The Law of the Church in the Nullity of Marriage due to Causes of Psychic Nature Introduction.-I. The principles of marriage, matrimonial consent and nullity of marriage in Canon Law.-II. The ordinary process of a declaration of nullity of marriage. The enhancement to the Code of Canon Law by the Instruction Dignitas connubii.-1. Summary of the principal functions of the Dignitas connubii.-2. Connections of Dignitas connubii to can. 1095 of the Code.-Ill. Recent Rotal Jurisprudence and the Dignitas connubii.-1. Doctrine and case law.a. Grave defect of discretion of judgment.-b. Incapacity to assume the essential obligations of marriage.-2. Recent Rota! Jurisprudence.-a. Lack of discretion of judgment.-b. Incapacity to assume the essential obligations.-Conclusion. 2 Aristotle argued that, in order to understand an object, especially changes that the object might undergo, one has to understand its four causes. According to Aristotle, the efficient cause of an object is "the source of the first begjnning of change or rest" (ARISTOTLE, Metaphysics, book 5, section 1013a, trans. H. Tredennick, London 1989).

A special note of appreciation is due to Monsignor Juan Jos& Garcia Failde for his express permission for the use of the materials in his books for this Article. The Author wishes to give thanks to Miriam Olivares, research assistant, for her valuable contribution to this Article.

"Our words indicate our thoughts, but our thoughts don't make anything happen…. It's not the same with God." In Speaking the Love of God: An Introduction to the Sacraments, Dr. Jacob W. Wood shows how Christ gives his Church the power to speak with God's voice in the seven sacraments. In this foundational guide to the sacraments, discover the power of the signs and words that transform us by grace and prepare us for glory.

In Japan, marriage ceremonies prior to 1900 wedding of the crown prince used to be secular events, featuring some differences from the current matrimonial practice. This essay explores the Meiji era social engineering invention by looking at the history and practices of an altered ritual.

Die Ehe und die Ehebünde waren in der Zeit des Mittelalters Domäne der
Kirche. Es ging nähmlich um eine der sieben kirchlichen Sakramenten,
also alles, was mit dem kirchlichen Recht im Zusammenhang stand, wie
Verlobungen, Eheschließungen, Ausnahmen bei der Eheschließung, Streitigkeiten um das Ehevermögen und andere Eheangelegenheiten, gehörten in die Kompetenz der Kirche und der Kirchengerichte. Die Eheschließungen im Mittelalter waren ausdrücklich ein Kontrakt, ein Handel („contractus matrimonialis“). Die Eltern hatten die Pflicht, für ihre Kinder, Söhne und Töchter, entsprechende Lebenspartner zu finden, am besten vermögensgleichwertige, bzw. auch besser situierten und mittels der Ehe für den Nachwuchs eine gute Zukunft zu sichern und das Familieneigentum zu vermehren. Die Liebe zwischen den Verlobten war nicht an der ersten Stelle. Sie konnte sich entfalten, wenn überhaupt, erst nachträglich im Ehebund. Es war nicht denkbar, dass der Sohn oder die Tochter den Partner selbst nach ihren Vorstellungen und Idealen gesucht hätten und den Auserwählten dann nur den Eltern vorgestellt hätten. Im Mittelalter funktionierten diese Sachen genau umgekehrt. Die Initiative war auf der Elternseite. Und dabei war vor allem die Geschlechtserhaltung mit zahlreichem Nachwuchs, vor allem des männlichen Geschlechts, und seine Vermögensvermehrung wichtig.

The history of Christian marriage is as complex and myriad as any other history in the world, with the meaning of the word " marriage " having altered and morphed as generations of faithful Christians have wondered to define for themselves the nature of a holy life lived out in the midst of pitfalls of their daily life. All Orthodox teachings and texts define marriage as a sacrament or a "mystery" of the Holy Church. At first glance, this definition may appear strange; marriage is practiced by all the Christians and non-Christians alike, by atheists, by generations of human beings who never heard what the word "sacrament" means. Birth, growth, marriage, begetting children, growing old and dying are the laws of nature which God established and blessed; but marriage particularly is singled out by the Church. The very special blessing which it bestows upon the man and the woman who gets married is called a "sacrament,". Our understandings of Christian marriage over the course of the last two millennia have been interfaced by the varied different contexts of the societal and cultural interactions of the act of marriage. Looking into the historical development of marriage over the centuries will help us to better understand our own contemporary understandings of Christian marriage.

На запитання мирян на сторінках цієї книжки відповідає фахівець з канонічного права, який розтлумачує різні життєві ситуації і відповідні церковні приписи щодо них.

This book consists of the answers of a specialist on canon law to the questions of the swindlers, in which he interprets various life situations and church ordinances for them.

Artículo dentro de un volumen especial sobre el sacramento del matrimonio en la revista litúrgica PHASE. En breves líneas, el artículo da algunos criterios para abordar la tención pastoral de los matrimonios en situaciones imperfectas y su incorporación a la vid de la comunidad.

En la semana de inauguración del curso académico 2017 - 2018 me recibe el Vice Presidente de esta Institución ya extendida en todo el mundo, en su despacho en Roma donde conversamos sobre la familia, el matrimonio, y los estudios de la Teología del Cuerpo siguiendo el pensamiento de Juan Pablo II.

El P José Granados (Madrid, 1970), miembro del Instituto religioso Discípulos de los Corazones de Jesús y María, es ingeniero superior (ICAI, Madrid), y realizó posteriormente estudios de filosofía y teología en la Pontificia Universidad Gregoriana de Roma, obteniendo el Premio Bellarmino con su tesis de doctorado Los misterios de la vida de Cristo en Justino Mártir (2004). Ha sido profesor de teología dogmática en la Universidad Católica de América (Washington DC). En la actualidad ejerce la docencia en el Pontificio Instituto Juan Pablo II para estudios sobre matrimonio y familia (Roma), del que además es vicepresidente. También colabora como profesor invitado de teología dogmática en la Pontificia Universidad Gregoriana.

Jordi Picazo es filólogo y periodista colegiado

Apresenta-se aqui uma proposta de pesquisa, iniciada em março de 2013 no programa de mestrado da Universidade Federal Fluminense , sob a orientação do prof. Dr. Mário Jorge da Motta Bastos, e que deverá ser desenvolvida ao longo de dois anos. O objetivo do estudo é compreender o entrelaçamento institucional entre a qualidade social das pessoas ligadas através de um laço matrimonial – além de esposa e marido, também os filhos, os parentes consanguíneos e todos aqueles que pertencem à " família " num sentido alargado – e a construção da instituição do casamento, na Castela do século XIII. Para tanto, serão utilizados como fontes primárias duas obras jurídicas do reinado de Afonso X, o Sábio (1252-1284): O Fuero Real (1254) e as Siete Partidas (1265). Mais especificamente, os volumes III e IV dos respectivos corpus documentais, os quais contêm os títulos específicos aos noivados e matrimônios. Através do discurso jurídico, ao qual se acede através dessa documentação, sobre o casamento, a família e os diversos parentescos; pretende-se avançar para um patamar mais complexo, talvez os modelos teológico-políticos da Castela medieval. Para tanto, os estudos de gênero, diferentemente do que ocorre com muitos trabalhos que se aventuram por esses temas, não constituem a base teórica da interpretação, embora possam lhe ser útil em alguns momentos. Antes, pretende-se realizar um trabalho preocupado com os modelos que regeriam as práticas e articulações políticas de exercício do poder a envolverem a instituição do casamento no período assinalado. A pesquisa está a se concentrar na apresentação jurídica desses modelos, por conta do discurso normativo que as fontes escolhidas apresentam. Partindo da análise das estruturas de apresentação dos títulos e leis nas fontes, do vocabulário utilizado e das imagens evocadas, pretende-se estudar a analogia entre a importância dos modelos políticos e os fazeres que envolviam a normatização do casamento. Em um sentido ampliado, o tema do estudo é a correlação que se fazia na época entre diferentes modelos 1 Mestranda em história medieval na Universidade Federal Fluminense

Dating is a series of steps taken to find a marriage partner. It is a stage of romantic relationships in which two individuals engage in an activity together, most often with the intention of evaluating each other's suitability as a partner in a future spousal relationship.
The age we are living in, dating is essential in finding a suitable and compatible mate for the purpose of marriage. The objective of this paper was to explore how potential mates can pursue this endeavor, while still staying within the bounds of the Quran and Sunnah.
The Islamic purpose of dating should be to find a suitable mate who will be a source of comfort (tusskonu) in marital relationship. During dating we should explore if we feel love (mawaddah) and compassion (rahmah) for the person we plan to tie the nod with. It is a four-step process: feeling out each other, engagement (Khitbah), Nikah (Khutbah), and consummation of marriage. Before the consummation of marriage, all the interactions should be done in public, e.g. in a restaurant. 
The post marital interaction is like driving a car. Love (mawaddah) and compassion (rahmah) serve as gas. Forgiveness (ta’foo) and overlooking (tasfahoo) and covering up (taghferoo) the faults are steering and break. Just as the car will only run as long as there is gas in the car, the marriage will only be a happy marriage as long as there is Love (mawaddah) and compassion (rahmah) in the relationship. Just as the steering and brakes keep the car on the road and avoid the potholes, forgiveness (ta’foo) and overlooking (tasfahoo) and covering up (taghferoo) the faults are steering and break that prevents the relationship from going off the track.
The couple while dealing with each other should recognize that the male and female brains are wired differently and hence they respond differently to any given situation. All the compartments of a female brain work in unison. They are better at multitasking, recalling their memory and expressing them vividly, and thinking and feeling simultaneously. They are better at expressing their feelings. Men, on the other hand, are unperturbed by distraction of their surroundings because they are better in tuning things out. As such they are very focused on doing one task at a time. They think first and feel and, therefore, act later. As such they may not come out as warm and loving. While interacting with each other, both husband and wife should keep these differences in mind and modulate their response accordingly.

XIII Seminario del Desierto -- Desierto de Las Palmas (Benicàssim, Castellón, España/Spain) - 31 march to 2 april 2017 (weekend)
Centro de Espiritualidad "Santa Teresa" del Desierto de Las Palmas
Tel. 964300786 -- e-mail: [email protected]

El presente comentario de jurisprudencia analiza una sentencia de la Corte Suprema chilena que derogó tácitamente el artículo 76 del Decreto Ley Nº 1.094, de 1975, dado que, en su consideración, el contenido de la norma transgrede normas contenidas en la Constitución Política de la República, que tratan ciertos derechos que emanan de la naturaleza humana. Para la corte, el precepto impugnado perdió su vigencia; así, en virtud de sus potestades jurisdiccionales, estimó no aplicarlo para el caso particular.

Este fallo destaca una discusión relevante, ya que reconoce la atribución y ejercicio de derechos humanos de parte de nacionales y extranjeros, y en el caso de estos últimos debe distinguirse la posible situación migratoria que mantengan en el Estado chileno. El presente trabajo busca dilucidar la calidad jurídica de la persona extranjera que pretende el reconocimiento, en el ejercicio de ciertos derechos que le han sido concedidos por su naturaleza humana, por parte del Estado.

The marriage ritual found in the ms. León, Archivo de la Real Colegiata de San Isidoro, cod. 12
(1187) contains the earliest consent dialogue for both bride and groom of any rite in Western
Europe. Other twelfth-century marriage rites from southern France circulating in northwest
Spain and Portugal suggest the importance of consent, and even inquire as to the love between
bride and groom. None of these, however, contains a textual formula for expressing this mutual
consent. Indeed, apart from the Leon ritual, no marriage rite in western Europe contains a
formula for the consent of the spouses until the later thirteenth century. This precocious consent
dialogue evidences an early liturgical expression of the recent theological insistence by Peter
Lombard that only the present assent of the couple could effect a valid marriage. A generation
later, in the second decade of the thirteenth century, canon lawyers would come to emphasize
consent expressed as marital love, which already finds a clear liturgical expression in this
consent dialogue. This rite’s strong emphasis on the couple’s—especially the bride’s—consent
to the marriage in the form of the love between bride and groom, is in marked contrast to the
conservative provisions of the civil law in León. The law code or fuero then in force for León still
allowed other family members to contract marriage on the bride’s behalf. In this marriage rite,
we see proposed to the laity an ideal of Christian matrimony that was still emerging in theology
and canon law.

This work analizes the meaning of epikeia in the handbook Itinerario para parrocos de
indios written by the bishop of Quito Alonso de la Peña Montenegro. In the opinion of the
bishop marriage laws, established by Trento’s Council to regulate marriages, can be
interpreted and adapted for the life of Indians. Through epikeia, it is possible to
particularly correct the decree Tametsi, and thus allow the Indian and rural people to
contract marriage. Thus, the contractors can enjoy the rights and benefits that derive from legitimate integration by marriage into Christian society. So the Church extends in the farthest places and, above all, it performs its universal mandate

O presente trabalho, um recorte de um trabalho de conclusão de curso, apresenta as edições fac-similar e semidiplomática dos artigos preliminares do matrimônio de D. Maria Ana Vitória com D. Gabriel, documento setecentista datado de 1784, conservado no Museu Imperial localizado em Petrópolis, Rio de Janeiro. No âmbito da filologia e da paleografia, partimos de estudos de grandes autores como Cambraia (2005) e Spina (1994), de modo a conceituar tais termos e demonstrar seus objetivos e sua importância para o presente trabalho. Quanto aos aspectos filológicos-paleográficos, a partir das edições fac-similar e semidiplomática dos artigos preliminares do matrimônio de D. Maria Ana Vitória com D. Gabriel, realizamos a análise dos seguintes aspectos: mapeamento do alfabeto,uso de letras maiúsculas, fronteira de palavras e separação vocabular, alografia, abreviaturas e, por fim, reclames.

First chapter of my book, Made in Heaven?. My document, "Doctrine, Morals, and Same-sex marriage", that appeared here six months ago, is a precursor, and now forms the bulk of the last chapter. For the book, go here:
http://www.amazon.com/dp/B01M6E4EZZ

Any situation or act that encroaches upon the individual dignity is violation of the right to life as the protection of the human dignity in general is the ultima ratio of law. It is true, so in reality, that in the past two decades much of the legal literature and its elaborations have been woven around women and their problems in a bid to enumerate their rights, seemingly to protect the same. The major aim inter alia has been to reverse conventional trends prevailing against women, in the literature and art, besides the roles they have historically played at social and political levels. The need has therefore arisen to redefine the roles of women at various levels of social reality including the matrimony. Notwithstanding the plethora of legislations aiming at vindicating femininity and feminine cause, the application of law has been minimal so have the achievements of the state in this regard been very poor.

This article will focus on explaining the new marriage annulment processes of the Latin Church, which are found in the Motu proprio Mitis ludex Dominus lesus, although the same processes apply to the processes in the Eastern Churches. Any differences that exist between the two processes are due to the distinct ecclesiastical structure between one Church and another. This explanation will advance the following points: (1) marriage; (2) reasons for a new matrimonial process; (3) guiding principles for the new process; (4) pastoral footprint of service to the faithful in ecclesiastic tribunals; (5) actualization of the ecclesiastic structure; (6) the ordinary process and the documentary process; and (7) nature and particularity of the briefer matrimonial process before the Bishop

W Wielkopolsce w II połowie XIX wieku zachodziły intensywne zmiany polityczne, gospodarcze i społeczne. Zniesienie zależności feudalnych w rolnictwie, rzemiośle, przemyśle i handlu utorowało drogę postępowi technicznemu w regionie. Jednym z następstw pozytywnych zmian gospodarczych było powstawanie nowych miejsc pracy, wzrost konsumpcji i produkcji oraz wzmożenie ruchów migracyjnych, głównie z terenów wiejskich do miast . W Wielkopolsce w latach 1810–1910 wzrosła czterokrotnie produkcja czterech podstawowych zbóż, sześćdziesięciokrotnie produkcja ziemniaków oraz dwukrotnie – bydła i trzody chlewnej. Zniesiono tym samym klęski głodu, które wcześniej były ważnymi przeszkodami rozwoju demograficznego . W XIX wieku na ziemiach polskich pod zaborem pruskim zachodziły dynamiczne procesy ludnościowe. Objęły one zatem i Wielkopolskę, której populacja ze stacjonarnej w rozwoju zmieniała się w progresywną, wzrastała gęstość zaludnienia oraz przyrost naturalny. Borowski wyprowadza dla tego okresu początek rewolucji demograficznej.Celem pracy jest charakterystyka 3 głównych faz zachodzących w cyklu życia rodziny wielkopolskiej: urodzeń, zawierania małżeństw i umieralności, oraz osadzenie ich w kontekście przemian społecznych, politycznych i gospodarczych w regionie w II połowie XIX wieku. Szczegółowe cele obejmują następujące zagadnienia: 1) Analizę płodności na podstawie rekonstrukcji rodzin (wieku kobiet w chwili urodzenia pierwszego i ostatniego dziecka, liczby dzieci w rodzinie, cząstkowych współczynników płodności, długości odstępów pomiędzy urodzeniami); 2) Wpływ zmiennych kulturowych na wiek w chwili ślubu i na dobór partnera, analizę małżeństw egzogamicznych i endogamicznych ze względu na pochodzenie terytorialne i wyznanie partnerów; 3) Analizę umieralności na podstawie surowych współczynników zgonów, współczynników umieralności niemowląt, oczekiwanego dalszego trwania życia noworodka oraz zgonów z wybranych przyczyn.

Augustine’s legacy, particularly his view of marriage as being primarily procreative and the sin of mutually desired non-procreative sex, has had a lasting impact on sexual theology and ethics in the Catholic Church. Yet indulging in the Augustinian legacy without reflection and regarding children as the end goal of marriage has led to the unchallenged assumption that children are needed in every marriage. I will examine the problematic concept of matrimony as a necessary producer of children through a variety of ethical lenses- the environmental, the feminist, and the bioethical- and provide an alternative to the procreative norm of sexual expression. By focusing on the unitive aspect of marital love instead of the procreative, partners are liberated to realize their union as fully mature, regardless of biological generation thus addressing ethical concerns and providing a theological alternative to the procreative marriage.