Sacrament Of Marriage Research Articles

Building an Orthodox Marriage: A Practical Commentary on the Eastern Orthodox Marriage Rite by John Abdalah and Nicholas G. Mamey

Reviewed by: Building an Orthodox Marriage: A Practical Commentary on the Eastern Orthodox Marriage Rite by John Abdalah and Nicholas G. Mamey Robert F. Slesinski John Abdalah and Nicholas G. Mamey Building an Orthodox Marriage: A Practical Commentary on the Eastern Orthodox Marriage Rite Yonkers, NY: St. Vladimir's Seminary Press, 2017 132 pages. Paperback. $16.00. The present work exemplifies mystagogical catechesis, as its primary source for shedding light on the sacramental mystery of holy matrimony is the marriage rite itself with its various moments and engaging prayers and texts. It is, thus, faithful to the venerable principle, lex orandi, lex credendi. The principal author, Bishop John Abdalah, is the Auxiliary Bishop of Worcester and New England in the Antiochian Orthodox Archdiocese and his collaborator is Nicholas G. Mamey, a master's graduate of the Holy Cross Greek Orthodox School of Theology. The work itself expands upon the bishop's dissertation of the same title written for his Doctor of Ministry degree from Pittsburgh Theological Seminary. It consists of four parts (chapters) and a brief appendix with a list of pertinent question to challenge couples preparing for marriage under the humorous title "Questions for Orthodox Courting or the Newlywed Game" (125-126). The book begins its first part with "A Theological Overview" (11-27) that itself sets its scope at extricating John the Evangelist's [End Page 222] deft definition of God: "God is love" (1 Jn 4:8). Existence and love, the authors stress, are inextricably linked together. Most insightfully, they declare: "There is no love outside of God, for 'God is love'" (1 Jn 4:8). And there is no existence outside of love, because God Is" (11). A fundamental metaphysical truth, thus, comes to the fore, namely, that love is an act of being and that human being thereby comes into its own only through love enabling it to partake not only of God's life, but that of our fellow humans too. A further truth also comes to the fore. The human being is necessarily a communal being, human nature essentially being relational, reflective as it is of the God who is, namely, a Triune God of Father, Son, and Holy Spirit, the Godhead effectively being a Commune of Love. As specifically applied to marriage, the authors again are most insightful, stating "in marriage we subjugate our will to that of God through our spouse" (19). The possible pastoral manifestations of this moral dimension of marriage are manifold, marriage itself not being a static, but a dynamic, ever-changing state. Part II is under the heading "Definitions" (29-64). First elaborated upon is the very kairos of sacramental marriage, the fact that "the marriage liturgy is more than a contract; it is a participation in a saving action of God" (31). After discussing the sacramental aspect of marriage, the authors go on to indicate the significance of various symbolic items linked with marriage like the rings, crowns, common cup, and the "dance of Isaiah." The rings intimate eternity of union, but the authors dwell specifically on their sign of commitment as readily garnered from numerous Old Testament and New Testament passages (37-49). As per the crowns, the authors rightfully state "the act of crowning is arguably the oldest symbol of the marriage service" (49). Indeed, the marriage service itself is also called the "Rite of Crowning." The crowns themselves convey meanings of championship, royalty, and martyrdom (51-58). In regard to the "common cup," standard Orthodox practice varies from that of the Catholic Church, be it Roman or Byzantine. Common Catholic practice calls for a nuptial liturgy, the [End Page 223] marriage ceremony—the Liturgy of the Word—being completed with the Liturgy of Sacrifice. Typically in Orthodox practice the Rite of Crowning is performed on Sunday afternoon, permitting the soon-to-be married to receive the Holy Eucharist before the marriage ceremony. What is the "why" of this? From a Catholic perspective an archaic understanding of sexuality is at stake. Communicants cannot receive Holy Communion after sexual relations; confession must be undergone first. In this light, a Catholic might legitimately opine that the Rite of the Common Cup—the partaking of one cup...

Badanie przedprocesowe czyli duszpasterskie, w świetle motu proprio „Mitis Iudex Dominus Iesus”

The amendment to the process to declare the nullity of marriage introduced a new institution, a pre-judicial or a pastoral inquiry. The purpose of this procedure is to help those who have experienced the drama of breaking up a sacramental marriage. The diocesan bishop and the parish priest are responsible for helping such persons. An inquiry should be entrusted to other persons who will be adequately prepared for this. A pre-judicial inquiry is intended to be a tool to help assess the situation of such persons in order to determine the legitimacy case to present petition to the competent tribunal. Faithfull in the pastoral inquiry should be acquainted with the procedure and should help them to prepare formally to start process to declare the nullity of marriage. Some situations do not qualify for declaring the nullity of marriage. Then the pastoral inquiry should help those who have experienced the breakup of marriage to point out other forms of help that will service them to find the role, the meaning, and the function in the community of the Church.For this reason, the ecclesiastical law obliged those responsible for carrying out this procedure to cooperate with other legal entity who have the possibility to provide adequate assistance within the framework of structures of pastoral care of marriage.

The Documents of the Great and Holy Council of 2016 Concerning the Inner Life of the Orthodox Church: Development of the Documents’ Content

The present paper examines four Documents of the Great and Holy Council of 2016 concerning the Inner Life of the Orthodox Church: 1) The Importance of Fasting and Its Observance Today, 2) Autonomy and the Means by Which it is Proclaimed, 3) The Orthodox Diaspora and 4) The Sacrament of Marriage and its Impediments. The author note the significant evolution of certain texts and assumptions that appear in the documents in the process of preparation. Keywords: The Great and Holy Council, Importance of Fasting, Autonomy, The Orthodox Diaspora, The Sacrament of Marriage

Divorzio e οἰκονομία nel diritto canonico ortodosso: l’applicazione misericordiosa della legge

SOMMARIO: 1. Il matrimonio nella teologia ortodossa - 2. I caratteri essenziali del matrimonio ortodosso - 3. Il principio di oἰκονομία - 4. Oἰκονομία e indissolubilita del matrimonio. Divorce and oikonomia i n Orthodox canon law: the merciful application of the law ABSTRACT: Despite the fact that the principles of the unity and indissolubility of the conjugal bond represent constituent and essential properties of the sacrament of marriage in Eastern law, Orthodox theology allows some exceptions due to the schlerocardia of man, permitting the “economic” application of the rule. The paper aims to outline the ontological essence of oikonomia as a transposition in the human dimension of the redeeming force of the divine condescension. According to tradition, the institution finds its privileged application in marriage; therefore, the intention is to demonstrate that Orthodox ecclesiology tolerates second marriages as the “lesser evil” compared to fornication. This applies both to second marriages of divorcees and widows/widowers, since the sacrament of marriage survives the physical death of the spouse and remains a real image of the Mystery of the Incarnation. The paper will then analyse the circumstances that justify the “economic” interpretation of the precept: the “moral death” of the marriage due to a serious and despicable act, collective good, the worse damage that could derive from the rigid interpretation of the rule (akribeia)

Does History Conquer Love? The Good of the Family and the Gift of Self

The aim of this article is to show how the modern liberal view of marriage as a temporary association contracted by two equal and autonomous individuals overrides and obscures an essential anthropological truth of the human person. Specifically, a reduction of marriage to the level of a purely historical good results in the obfuscation of the gift-like character of human existence and in the subordination of nuptial love to a mere “means” in service of some extrinsic, impersonal goal. Only a more robust anthropological vision, informed by categories of man’s filial and nuptial existence, is able to secure a historical order that can be a genuine “end” of indefatigable love unto itself. Only by attending to the paradoxical character of God creating man in his image as “male” and “female” does history avoid becoming an order of mere chronological or biological succession, and only thus does the rationale and gratuitousness of an indissoluble sacrament of marriage come to be seen as indispensable for preserving and promoting the dignity of historical man

La indisolubilidad del matrimonio: su problemática comprensión actual y la importancia de una fundamentación antropológico-jurídica

This article focuses on the issue of understanding matrimonial indissolubility, a problem of key practical importance for the appropriate application of Mitis Iudex and Amoris laetitia. It aims to show that an adequate foundation of the indissolubility of marriage is not possible when justice is ignored. To this end, the article analyzes some of the common arguments in favor of the indissolubility of marriage (the goods of marriage, the role of conjugal love, the sacramentality of marriage) so as to shed positive light on the contribution of the idea of marriage understood as relationship of justice in order to properly understand its indissolubility.

Accompanying Young Spouses in the Initial Years of Marriage

The release of the apostolic exhortation Amoris Laetitia revealed the need in the universal Church to accompany spouses in the initial years of marriage. The First Instruction of the Polish Episcopate for the Clergy on Preparation of the Faithful for the Sacrament of Marriage and on Pastoral Care of the Family introduced in Poland in the late sixties highlighted the fact that leaving young spouses alone in the initial stage of their life in marriage is disadvantageous. Therefore, Christian community should gain profound knowledge of the difficulties faced by young spouses in order to provide them with proper aid. St. John Paul II also highlighted the need to accompany young spouses in his apostolic exhortation Familiaris Consortio (cf. FC, 65). Pope Francis, concerned about the irresponsible attitude of fiances towards contracting sacramental marriage, teaches in his apostolic exhortation Amoris Laetitia that “the initial years of marriage are a vital and sensitive period during which couples become more aware of the challenges and meaning of married life” (AL, 223). The Pope higlights the greatest opportunity of help in accompanying young spouses after the celebration of the sacrament of marriage. He encourages pastoral workers to assist young couples in order to help them complete the unfinished process of becoming mature in order to face the responsibility to contract sacramental marriage. The author of the article attempts to explain what accompanying is, what issues should be discussed during meetings with the spouses in the initial years of marriage and what subjects should actively participate in assissting young spouses.

Dorothy Day's Fictionalized Family

In 1931 Dorothy Day, who was in need of cash, wrote a newspaper column, True Story Fictionalized , for the Staten Island Advance . Recently discovered, the column provides valuable insight into a variety of her post-conversion and pre-Catholic Worker concerns. As she struggled with her romantic partner over formalizing their relationship in sacramental marriage, writing the column enabled her to vicariously explore the daily life of an intact Catholic nuclear family and to advance her campaign to win him over to her position by presenting the daily pleasures of family life. Additionally, the column showed Day's belief in simple living, which preceded Catholic Worker voluntary poverty, and focuses on a Catholic family as good neighbors in a diverse community. The column offers a rare opportunity to gauge Day's presentation of her social views to a diverse readership prior to Peter Maurin's influence.

Sacramental marriage and love versus irregular unions. Reflection on divergent interpretations of the 8th chapter of the Amoris laetitia

Sacramental marriage and love versus irregular unions. Reflection on divergent interpretations of the 8th chapter of the Amoris laetitia

Registro civil y secularización. Comparación entre Ecuador y Francia

El estudio de la creación del Registro Civil y de sus relaciones con los sacramentos de la Iglesia nos conduce al corazón de varias problemáticas jurídicas y político/religiosas de gran importancia. La comparación entre las historias recientes respectivas de Francia y Ecuador, dos países de tradición católica de distintos continentes, ofrece un interesante ángulo de análisis de estos problemas. Las numerosas observaciones de Mons. Juan Larrea Holguín sobre el tema de las relaciones entre el sacramento de matrimonio (y el bautismo) y las obligaciones civiles (registro civil) pueden aplicarse en gran parte para Francia. La precisa comprensión de las instituciones necesita siempre aludir a su historia. La génesis del registro civil demuestra cuál era el fin perseguido por los estados laicos, según una lógica de secularización, un tanto beligerante contra la Iglesia. A continuación, se revisa cómo se mantuvieron las reglas del registro civil en los siglos posteriores, tomando en cuenta los nuevos contextos políticos nacionales e internacionales, donde se modificó la postura diplomática de la Iglesia. Finalmente se observa cómo los derroteros entre ambos países se han separado muy recientemente. Este estudio nos muestra lo que se juega de libertad religiosa en los tiempos contemporáneos y abre interrogantes sobre los lazos que la Iglesia debe guardar con las legislaciones civiles.

Małżeństwo przymierzem miłości i miłosierdzia

This article draws attention to two important values that are relatedto marriage. The first of them is love, which is a feature of marriage, and which is oriented on bearing and raising offspring who require responsible parenthood. The second is mercy, which is a prerequisite in marriage itself and a duty of the Church in its pastoral care of marriages facing difficulties which weaken their love and break their sacramental unity. These two values: love and mercy, considered in the context of sacramental marriage, are in a significant relation to covenant between God and human being and in relation to the covenant between Christ and the Church. Comparing these two God’s covenants with human being in the Old and New Testament with sacramental marriage leads to a clear conclusion that marriage seems as truly reflecting the covenant between Christ and the Church (cf. Ephesians 5, 21-33). In this part marriage is considered as good and sacred gift of God given to humans both for their best interests of one another and for social good. For marriage itself is a significant source of family which, in turn, is the fundamental unit of the society and nation. Since family finds its source in conjugal unity the care of Church and the state should be directed at the good of marriage and family. Such care should be displayed especially in situations in which the unity of marriage is endangered and which may lead to family breakdown.

¿Secularización o reforma? Los orígenes religiosos del matrimonio civil en México

Drawing on the insights of Brad S. Gregory’s The Unintended Reformation, this article argues that Mexico’s 1859 Law on Civil Marriage intended first and foremost to reform Mexican society within an essentially religious framework, and only as an unintended consequence did it contribute to the secularization of social life. To support this argument, the article reviews liberal ideas on the relationship between marriage, the family and civic morality, as developed in academic treatises, pamphlets, and journalistic pieces published between 1821 and 1859. These sources clearly show that, for Mexican liberals, one of the main causes of social disorder in early republican Mexico was the clergy’s abusive administration of the sacrament of marriage, which had resulted in a dramatic decrease of married couples and the ensuing proliferation of illegitimate children. Under this light, civil marriage was a privileged instrument for a Christian reform of society –a task which seemingly could only be conducted by the liberal state.

The Importance of Moral Authority: Reflections on Current Events in the Anglican Communion

ELLEN K. WONDRA*On January 14, 2016, the Primates of the Anglican Communion announced that they had passed resolution requiring that for period of three years Episcopal Church no longer represent us on ecumenical and interfaith bodies, should not be appointed or elected to an internal standing committee and that while participating in the internal bodies of the Anglican Communion, they will not take part in decision making on any issues pertaining to doctrine or polity.* 1 action was taken in response to the Episcopal Church's 2015 decision that the sacrament of marriage is to be available to same-sex as well as opposite-sex couples.2 Notably, the resolution makes no mention of this subject. Rather, it is about doctrine and discipline, and who has what kind of authority to make determinations about both.A week after the meeting, Archbishop of Canterbury Justin Welby said that the Primates had that the Episcopal Church not participate in the activities stipulated by the Primates,3 whose actions he clearly supports. In his address to the Church of England's General Synod, the Archbishop used the term to describe the Primates' actions, term used in the drafts of the still-unapproved Anglican Covenant.4 Further, Archbishop Welby has said, This decision binds the Primates as group, but not any Province or other Instrument of Communion. It is powerful and morally forceful guideline.5At the beginning of the April 2016 meeting of the Anglican Consultative Council, Archbishop Welby gave report on the Primates' meeting, in which he said that the Primates' gathering had to balance three things, freedom, order and human flourishing. He specifically rejected the idea that the Primates had imposed sanctions or suspension, while also indicating that could be expected for any province that promotes its own autonomy over that of the catholic interdependence and mutual accountability of others.6 He noted that no of communion can legally bind the actions of any other, while also noting that the 1988 Lambeth Conference had passed resolution stating that the Primates have an enhanced responsibility in offering guidance on doctrinal, moral and pastoral matters, such that the Primates are a key to growth of interdependence within the Communion.' Archbishop reported that he had fulfilled his responsibility as an instrument of communion, which included asking Episcopal Church of interfaith or ecumenical bodies ... whose appointment he controls, to stand down, and they have done so.8 Archbishop has also appointed the Task Group for which the Primates called.At the end of its meeting, the Anglican Consultative Council passed resolution saying:The Anglican Consultative Council1. receives the formal report of the Archbishop of Canterbury to ACC 16 on the Primates' Gathering and Meeting of January 2016; and2. affirms the commitment of the Primates of the Anglican Communion to walk together; and3. commits to continue to seek appropriate ways for the provinces of the Anglican Communion to walk together with each other and with the Primates and other Instruments of Communion.9When asked what this resolution meant for the the Primates had called for, Archbishop Welby said, The consequences stand.10 Episcopal Church representatives to the ACC said that beyond [the Archbishop's] report, ACC members seemed to have little energy for answering the primates' call for consequences, for discussing disagreements over human sexuality, or for taking up the call of Anglican Communion Secretary-General Josiah Idowu-Fearon to pursue the Anglican Covenant. Yesterday [April 18, 2016], in fact, resolution that sought to pursue further consequences against Episcopal Church was withdrawn just before it was scheduled for debate.* 11In other words, three of the four instruments of communion of the Anglican Communion12 have now acted in response to the actions of the Episcopal Church, and indicated that similar may follow from possible actions of the General Synods of the Anglican Church of Canada (to be held in July 2016), the Scottish Episcopal Church (to be held in 2017), and any others that may make decisions similar to those of the Episcopal Church. …

Wiodące idee adhortacji apostolskiej "Familiaris consortio"

W dniu kanonizacji św. Jana Pawła II, 27 kwietnia 2014 roku, papież Franciszek nazwał go „papieżem rodzin” ze względu na jego wielki wkład w nauczanie o małżeństwie i rodzinie. Szczególnym wyrazem tego nauczania jest adhortacja Familiaris consortio, której przewodnie idee są następujące: małżeństwo sakramentalnym przymierzem, zadania rodziny oraz rodzina Kościołem domowym. Rozważając dokumenty III Nadzwyczajnego Synodu Biskupów (5–18 X 2014) poświęconego małżeństwu i rodzinie i przygotowującego do synodu o rodzinie w 2015 roku, warto przypomnieć nauczanie Jana Pawła II na ten temat.

Małżeństwo w projektach dokumentów na Wszechprawosławny Sobór

This article analyses the text of the draft document for the upcoming Great and Holy Synod entitled: „The Sacrament of Marriage and Its Impediments.” This document is one of the six topics that will be addressed by future Synod. The first version of this document was accepted in 1982, however the final draft text was significantly expanded and approved by the Synaxis of the Primates in January 2016.

Obrączka ślubna – jej historia i znaczenie w tradycji Kościoła prawosławnego

In Orthodox Church practice, the Sacrament of Marriage is always preceded by the Rite of Engagement (gr. αρραβών), which is a prelude to the main ceremony. It is a sort of assurance that is given by a fiancee and a bridegroom which means that they intend to embark on a path of married life, and the engagement period allows them to prepare for that. This is also borne out by the translation of the ancient Greek term αρραβών (Hebrew: ērābōn), which means i.e. a guarantee, surety and pledge. However, Fr. J. Meyendorff interpolates that an engagement (...) is something more than just an obligation or duty. It expresses the actual marriage bond, which lacks only the sublime sacramental object. That is why it is celebrated just before wedding service. Its central moment is the placing on the fingers of the bride and groom wedding rings with the accompanying words of the priest: The servant of God (name) is betrothed to the handmaiden of God (name) in the name of the Father, and of the Son, and of the Holy Spirit. Amen, and The handmaiden of God (name) is betrothed to the servant of God (name), in the name of the Father, and of the Son, and of the Holy Spirit. Amen.Wedding ring is a sign, proof and pledge of the marriage of the bride and groom. Its circular form has neither beginning nor end, which is a symbol of eternity. The matter of which it is made has to constantly remind the spouses of the fact that they themselves did not put it on their fingers, but the One who is Alpha and the Omega, the First and the Last, the Beginning and the End, and that the love which has joined them together will be often put to the test. However, just as gold is tried in the fire and is not damaged in any way, so their love, in difficult times, will resist arrows of temptations of the enemy of the human race directed at them.

Clandestine Marriage and the Church: King Horn after the Fourth Lateran Council

The early thirteenth-century romance King Horn turns upon a series of failed marriage contracts between Horn and his lover Rymenhild. In each of these contracts, Horn and Rymenhild script their own vows, revealing detailed knowledge of the intricacies of medieval marriage law. By stacking one incomplete contract on top of another, King Horn draws attention to specific gaps and inconsistencies within medieval marriage regulations: particularly those affected by the reforms of the Fourth Lateran Council. This article will argue that by analyzing the delays, disruptions, and interferences within Horn and Rymenhild’s marriage, we can see their relationship as a test case that exposes the inherent inadequacy of the Church’s ability to regulate the sacrament of marriage.

Znaczenie kanonicznej formy zawarcia małżeństwa

Artykuł prezentuje argumentację uzasadniającą wymóg kanonicznej formy zawarcia małżeństwa wymaganej ad validitatem matrimonii od czasów soboru trydenckiego. Wobec krytyki i postulatów zniesienia obowiązkowego charakteru formy kanonicznej autor eksponuje jej znaczenie stricte eklezjalne. W obliczu sekularyzacji małżeństwa kanoniczna forma jego zawarcia winna nie tylko umożliwić Kościołowi skuteczne sprawowanie jurysdykcji nad małżeństwem, ale przede wszystkim stanowić narzędzie świadectwa o sakramentalności małżeństwa i gwarancję autentyczności znaku małżeństwa (nuptial signification?) zarówno wobec samych nupturientów jak i ad extra, wobec świata.

Kanoniczne badania przedślubne – formalności czy potrzeba i wyzwanie duszpasterskie

Canonical prenuptial examinations of the engaged couple is very important, substantial and present legal-ministration issue for the life and activity of the Church and her flock, who want to solemnize sacramental marriage. It is also significant and relevant element contributing to overcome the crisis of matrimony and its valid solemnizing. This examination cannot be treated as just ordinary formality, while it should be conducted in very solicitous, insightful and exhaustive way, with no rush in accordance with the regulations of the canon law, and for today it is the need of the moment and challenge for the priests. Performing such examination is necessary, because it is the most significant element of the whole preparatory period for solemnizing the marriage. Taking care of new matrimony just being born, its wellness and happy future, the Church wants to do all by canonical examination of affianced couple, so such marriage is solemnized in valid and honorable way, according to the education of the Church. Therefore the priests should realize how important tasks are entrusted to them and ordered to them by the Church. First of all it is necessary that they understand and execute their duties with reference to preparation to solemnize the marriage, whereas performing canonical examination of engaged couple, they should pay attention to formal-legal actions before solemnizing the matrimony, take into consideration any faults, defects, and incapacitations in expressing the marital consent by the betrothed, recognition of pathology and abnormalities of their personalities, deficits of maturity to solemnize matrimony and realize marriage duties. This is neither easy nor simple and implies many efforts, difficulties and misunderstanding from the side of concerned parties. They should also realize to solemnize the marriage there should be imposed uniform and clear requirements, conformable with the standards of the canon law. However, these requirements cannot be exceeding an average behaviour and maturity of affianced couple. Whereas admitting the betrothed to solemnize the matrimony, they must have moral certainty, that they are capable to create the marriage community and realize marriage duties. Also they should acknowlegde that they want this marriage honestly, truly and freely, not excluding significant purposes and features of the Christian matrimony, that they do not act insidiously, do not impose any conditions, and, last but not least, that they are unmarried.

Ruchy i grupy eklezjalne wspierające rodzinę

In times of crisis the traditional model of the family, family associations are vitally needed and deserve special care of the Church. Families themselves are the domestic church, but they also need broader groups that would serve families by multiple support. Family movements are formed on the initiative of the same families or representatives of the hierarchy, but in the perspective of faith, they always reveal the presence and action of the Holy Spirit. They use a language that expresses more family involvement. In the family movements and groups it is easier to mature in the faith, because an aid is given by the whole community. Families can share their own experiences, provide witness to the faith and are able to overcome individualism. Mutual exchange leads to a deeper entering into problems of faith and the mystery of the sacrament of marriage. Various forms of family activities constitute support for families experiencing crises of faith. They help in solving family problems, deepen marital unity, and for the deeply religious, they give the possibility of apostolic commitment. Catholic family associations can be a sign of change. They can be a real challenge facing the Church and society and can be a source of renewal of the whole of Christianity. They enliven the parishes and Christian families, deepen religious awareness, create a Christian environment and thereby affect social life.