Abstract
The article juxtaposes and contrasts the essence of marriage as understood by the Catholic Church and the Muslim concept of a relationship between a woman and a man. Its objective is to demonstrate whether it is possible to enter matrimony which would be fully compatible with canon law and Muslim law and to present the difficulties that tend to arise in such marriages. It argues that a Muslim may relate most of the attributes and objectives taught by the Catholic Church to the marriage bond, with the exception of honoring baptism and Catholic upbringing of his children. Muslim law stipulates that a Muslim’s children must be brought up in the faith of their father and urges the father to prevent the Christian mother from exercising any religious influence over their children. Although the Christian mother may obtain dispensation from the impediment of different faiths by, among other things, doing her best to baptize her children and to bring them up in her faith, in practice this is impossible because of the father’s legal obligation.
Highlights
Its objective is to demonstrate whether it is possible to enter matrimony which would be fully compatible with canon law and Muslim law and to present the difficulties that tend to arise in such marriages
Muslim law stipulates that a Muslim’s children must be brought up in the faith of their father and urges the father to prevent the Christian mother from exercising any religious influence over their children
The Christian mother may obtain dispensation from the impediment of different faiths by, among other things, doing her best to baptize her children and to bring them up in her faith, in practice this is impossible because of the father’s legal obligation
Summary
Jednak z samego prawa Bożego wynikałby zakaz zawierania małżeństwa z osobą nieochrzczoną, gdyby stanowiło ono faktyczne zagrożenie dla wiary strony katolickiej i jej dzieci[2]. Celem ustanowienia przeszkody różnej religii jest ochrona wiary strony katolickiej[4]. Konieczność ubiegania się o dyspensę, obowiązek składania przewidzianych w prawie przyrzeczeń i zobowiązań, a także rozmowy z duszpasterzem uświadamiają katolikowi trudności, jakie może spotkać w życiu małżeńskim, i pomagają w znalezieniu sposobów pokonywania ich. Powinny także weryfikować możliwość spełnienia zobowiązań, by nie dopuszczać do zawarcia małżeństwa, które niesie z sobą ryzyko doprowadzenia strony katolickiej do utraty więzi z Bogiem. Zobowiązanie, które odnosi się wprost do dobra strony katolickiej, obejmuje stworzenie takich warunków, w których nie utraci ona wiary. Zawarcie małżeństwa wpływa na kształt przeżywanej religijności, nie może jednak zwalniać z obowiązków i ograniczyć prawa do życia religijnego
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