Sacrament Of Matrimony Research Articles

Proposing Mental Health Awareness Inputs for Marital Relations

One of the seven sacraments which arises from the ministry of Christ and continued by the Catholic Church is the Sacrament of Matrimony. Given that Matrimony is a sacrament, the Church recognizes the importance of the marital bond in couples (unitive) and their participation in the divine creative power (procreative). The Church is aware of the factors surrounding and affecting the integrity of the marriage of Catholic couples. It is aware of all the challenges faced by every couple that often leads to their separation, annulment, or divorce. (Elsig, 2023) says that ongoing unresolved conflict is harmful. When there are continued arguments in a relationship, research shows it restricts the processes that lead to good mental health. This suggests that marital brokenness is attributed to several factors that include the mental disposition of either spouse. It is in this regard that this research explores the possible integration of inputs for mental health awareness in Catholic marriages for couples who are in their early years in marriage. A meta-review of related literature citing the causes, effect, threats, and remedies relative to mental health issues affecting married couples shall be undertaken. These materials shall be discussed in terms of their practical catechetical value through the Catechism of the Catholic Church on Marriage. Through these various related literatures, the researchers hope to contribute towards the improvement of understanding the relationship between mental health issues and marital relations.

Kobieta w twórczości Karola Wojtyły – Jana Pawła II

This article consists of two parts. The first part focuses on the thoughts of the Pope, which we can treat as the author’s context and which is necessary for analysing the papal poetic meditations. The analyses are included in the second part. The context is made up of statements from the early period of the pontificate, which should be considered the most important in the teachings of the Holy Father about women. I am referring here to the following editions of John Paul II’s teachings: Vol. 1: He created man and woman. Christ refers to the “origin”: John Paul II’s theology of the body, Vol. 4: The Sacrament and Vol. 8: Familiaris Consortio: On the Role of the Christian Family in the Modern World, as well as the apostolic letter Mulieris Dignitatem: On the Dignity and Vocation of Women on the Occasion of the Marian Year. The aforementioned texts are the relevant basis for studying the papal poetic output, because, like the poetry of John Paul II, they capture woman in the metaphysical, spiritual and divine categories. Such an interpretational basis is not provided by feminism or even John Paul II’s project of new feminism, whose main and laudable concern was to restore woman’s personal dignity in the social dimension. The most important views on women in the papal teaching refer to the Book of Genesis, to the descriptions of the creation of the human being – a woman and a man who become, in the words of the Holy Father, one body, one heart and one spirit. It is in this paradigm, in the “sacrament of creation” (in union with a man) that a woman attains the highest status in the metaphysical and personalistic dimensions. This is confirmed by the meditation in Part 2 of the Roman Triptych. However, the universality of this anthropological paradigm means that it also applies to other texts whose protagonists are women themselves: Mary Magdalene, the Samaritan woman, Veronica, or the girl disappointed in love. The current study is limited to poetry. Undoubtedly, of great importance from the point of view of women’s issues is the interpretation of the drama In front of the Jeweller’s Shop: A Meditation on the Sacrament of Matrimony, Passing on Occasion into a Drama. This play will become the subject of a separate study.

Aktualność wskazań błogosławionej Doroty dla człwoeika XXI wieku

Blessed Dorothy of Montau, a well-known Pomeranian saint born in Matowy Wielkie (Montau) on 25 January 1347, is an example of an outstanding sanctity of life. At the age of 17 she gets married. The sacrament of matrimony is to bring her closer to the perfection of life. What gives us a plenty of information on this future hermit are the three fundamental Latin works: “The Life of Dorothy of Montau”, “Dorothy of Montau’s Septililium (1347–1394)” and “The Book of Saints” by Johannes of Marienwerder. The relevance of her blessed life for the 21st – entury people is especially seen in three areas: the love of one’s neighbour, the prayer and the Eucharist. She practices the commandment of love in many acts of charity for the poor. The prayer – a meeting with God – accompanies Dorothy through whole her life. However, the Eucharist is of paramount importance to her and she strives to receive the Holy Communion frequently. Without doubt, Blessed Dorothy is an example of how to achieve sanctity in our lives.

Symbolika malżeńska w mistyce św. Teresy z Avila

The Bible describing the story of salvation uses a lot of symbols. Many of them are taken from married life. The same symbolic language is used by mystics. St Teresa of Avila stands out among all of them. She employs numerous images of marriage and comparisons to explain the sanctifying action of God in the human soul. They can especially be seen on the mystical level of spiritual life. The Carmelite Doctor of the Church compares the peak of spiritual development to engagement and marriage. In the sixth mansion of The Interior Castle by St Teresa, the human soul is the Bride of Christ, the Betrothed. It hopes to move quickly – in the seventh mansion – to get closer to Christ, which is compared to marriage. The biblical and mystical marriage symbolism shows the role of marriage in God’s salvation plan. The mystical experience based on God’s love is available not only to the religious and priests but also to every Christian who lives a married life. Each of them, thanks to the grace of Baptism and the Sacrament of Matrimony, obtains full access to the mystic life which is understood as a real inner experience of God’s presence. This life is also attainable for married couples.

Liturgical Symposium Sacrament of Matrimony as the Way to Sanctification (Ląd on Warta, 19 October 2018)

Liturgical Symposium Sacrament of Matrimony as the Way to Sanctification (Ląd on Warta, 19 October 2018)

Discussing the Meaning of ‘Love’ in a Family from the Viewpoint of The Family Precepts of Yan Zhi Tui : Governing a Family and the Sacrament of Matrimony

Discussing the Meaning of ‘Love’ in a Family from the Viewpoint of The Family Precepts of Yan Zhi Tui : Governing a Family and the Sacrament of Matrimony

Художественный концепт „венчание” в повести И.А. Бунина „Деревня”

To understand the semantic content of the creative concept of ‘’the sacrament of matrimony’’ in Ivan Bunin’s novel The Village, it is necessary to focus on revealing the semantic components of ‘’culture coagulate’’ (a term by J. Stepanov) and its artistic realization on various levels of the text. This analysis allows the author to indicate that opposites (such as death and birth, wedding and funeral, tragedy and farce) are united in a way that is typical for Bunin.

Soltería, mujer y litigiosidad en el cotidiano de la Edad Moderna. A vueltas con las palabras de matrimonio

Tras la regulación del sacramento del Matrimonio en el Concilio de Trento, la práctica de dar palabra de casamiento pervivió en la sociedad castellana. Cuando alguno de los dos implicados se negaba a cumplirla el asunto se llevaba a los tribunales eclesiásticos y reales ordinarios. A través del relato de vida de un letrado, de una autobiografía concreta, en un ejercicio de microhistoria veremos cómo estas relaciones entre solteros, con o sin palabra, forzaron las vidas de hombres y mujeres a la hora de tomar estado.

A jurisprudência rotal como serviço à Igreja e à humanidade nas alocuções de João Paulo II

O artigo reúne as 26 alocuções de João Paulo II ao Tribunal da Rota Romana e apresenta o direito com uma origem e finalidade teológica, superando o conceito de ius como mera organização eclesial, mas exigindo a observância das leis parasalvaguardar o direito de defesa das pessoas e do sacramento do matrimônio. Os discursos tratam também da pastoralidade do direito e sua eficácia na vida eclesial, oferecendo uma hermenêutica jurídica canônica com fidelidade à lei e em vista da salvação.

El dinamismo apostólico de la familia cristiana

The author speaks as a pastor with personal experience of thirty years as a priest and thirteen as a bishop. The apostolic dynamism of the family is not so much a theory as a very specific subject which has had manifestations in the past and, at the same time, is very relevant today. The historical manifestations are to be found starting with the New Testament itself: it is enough to recall the names of Cornelius, Aquila and Priscilla, Tabitha, etc. The effectiveness of the family apostolate can be seen also in China (V. Labbe), in Japan (Nagasaki) and in many places in Latin America. This effectiveness has deep theological roots: it is the fruit of the sacramental grace of matrimony which is, in turn, the starting point of the family. The sacrament of Matrimony, in effect, also confers on the spouses graces with a view to their social mission, the formation of a family and an active presence in human society and in the ecclesial community. Secondly, it has roots in the nature of the christian family which is a "domestic church", that is, a community of faith, of chariy, of prayer and of apostolate. The apostolic thrust of the christian family acts at two levels: one, the internal, which is in function of and at the service of the family itself; the other, the external, which is at the service of the Church and of the whole of society. The apostolate of the christian family with respect to itself includes the education of the children in the faith because the parents are the primary catechists; it includes the transmission of ethical values from generation to generation and the teaching of the finest humanism, namely, the formation of persons. The external apostolate of the family (the social level of dynamism) can be considered either in relation to civil society or to the Church. In relation to civil society, the family is above all the instrument which prepares children to enter society in a responsible manner. Secondly, the family is the best school of social virtues, and this all the more so when it is a large family. In relation to the Church, the family is a true "pastoral ground" which finds its place with the diocese, the parishes and the persons. The apostolic dynamism of the family finds itself threatened by several dangers: lack of love, lack of unity, lack of openness, lack of authority and lack of prayer. The pastoral approach to the family should put itself at the service of the family by removing these threats. In order to do so it should base itself on a sound theology and be attentive to the teachings of the Magisterium. It needs, at the same time, to take into account the five following aspects. A family pastoral approach should foster the christian life of healthy families and, in so far as it is possible, heal broken families. It should be ready to cooperate with all those organisations or persons who work for the good of the family, provided that they base themselves on principles that are not opposed to christian ideals. It should take into account the many modern family movements. It should tend to educate the members of the family towards love. Finally, a family pastoral approach cannot be exclusivist: it should bear in mind all the social, political and economic realities in order to provide a full and effective answer to the problems.

A Possibility for a New Understanding of the Sacrament of Matrimony in the Contemporary Roman Catholic Church: Some Theological Insights after the Third Extraordinary General Assembly of the Synod of Bishops

A Possibility for a New Understanding of the Sacrament of Matrimony in the Contemporary Roman Catholic Church: Some Theological Insights after the Third Extraordinary General Assembly of the Synod of Bishops

Zadania katechezy przygotowującej do sakramentu małżeństwa w świetle adhortacji „Amoris laetitia”

The present article is an attempt to answer Holy Father Francis’s plea expressed in the exhortation Amoris laetitia , calling to better prepare young people for receiving the sacrament of matrimony. The problem that is shown is the answer to the question about the most important task that preparation for entering into marriage should carry out, so that it would be most efficient, that is, it would bear fruit in the form of the consciousness of the importance of the sacrament, of accepting all its attributes, of receiving the sacrament in a valid and honest way, and then deepening the relations with God and with the spouse throughout the life. The most important tasks of preparation to the sacrament of matrimony that can be found in the exhortation Amoris laetitia and that are subjected to analysis in the article include: preaching the Christian kerygma, care for chastity, promoting marriage and family, showing the value of marital fertility and mystagogue for the sacrament of matrimony.

Until death do us part: Matrimony, Casti Connubii, and the Catholic Church in Federico García Lorca's Yerma

Yerma, one of Spaniard Federico García Lorca's (1898–1936) best-known plays, is about a married woman referred to as Yerma who, because of her inability to conceive a child, becomes obsessed with having one and in the end kills her husband Juan out of frustration. On December 31, 1930, around the time before Lorca would set out to pen what would become Yerma, Pope Pius XI promulgated the encyclical Casti Connubii, which stressed the sanctity of marriage by reaffirming that “ … the conjugal act is destined primarily by nature for the begetting of children”. The coincidence of the appearance and promulgation of the encyclical points to what the play is about, namely understanding whether sexuality should be a means or an end. It is Lorca's subversive response to the message of the encyclical; his take on what the sacrament of matrimony—and all relationships for that matter– is really all about. This article explores Lorca's ironic and subversive use of Catholic religious imagery in Yerma within the context of the papal encyclical's message vis a vis the author’s liberating view of sexual desire.

From the Editor

From the Editor Uwe Michael Lang This number of Antiphon is dedicated to papers on the sacrament of matrimony from the 2013 Annual Conference of the Society for Catholic Liturgy on “The Sacraments at the Service of Communion : Holy Orders and Matrimony,” which was held at the University of St. Mary of the Lake in Mundelein, Illinois. The topic has become very current in view of Pope Francis’s call for the Synod of Bishops to discuss “pastoral challenges to the family in the context of evangelization,” first in an Extraordinary General Assembly in 2014 to reflect on the present situation and secondly in an Ordinary General Assembly in 2015 to seek working guidelines for the pastoral care of the family. May this issue of Antiphon contribute to this important conversation. Antiphon 18.1 (2014) 2 ...

The Ritus Sacer of the Sacrament of Marriage in the Byzantine Churches

THE RITUS SACER OF THE SACRAMENT OF MARRIAGE IN THE BYZANTINE CHURCHES George Gallaro1 and Dimitri Salachas2 The Codex Canonum Ecclesiarum Orientalium (CCEO) canon 828, in line with the previous legislation of the Eastern Catholic churches establishes that: “§1 Only those marriages are valid that are celebrated with a sacred rite, in the presence of the local hierarch, local pastor, or a priest who has been given the faculty of blessing the marriage by either of them, and at least two witnesses . . . ”§2.The very intervention of a priest who assists and blesses is regarded as a sacred rite for the present purpose.”3 In drafting this canon, the consultors of the Commission for the Revision of the Code of Eastern Canon Law held “that this fundamental norm has to be maintained, since this makes the necessary condition in the Eastern law for the validity of the ordinary form of the celebration of marriage beside the active assistance of the priest, the sacred rite or priestly blessing.”4 Moreover, the same consultors, looking at the possibility of extending to deacons the faculty of blessing marriages, “reject that a deacon, in conformity with the Eastern tradition and for ecumenical reasons, should be considered as minister before whom a marriage could take place in its ordinary form.”5 The Latin Church regulation in this matter is different. In fact, the Codex Iuris Canonici (CIC) canon 1108 establishes that:§1.Only those marriages are valid which are contracted before the local ordinary, pastor, or a priest or deacon delegated by either of them, who assist, and before two witnesses . . . The Jurist 70 (2010) 206–234 206 1 Byzantine Catholic Seminary, Pittsburgh, PA. 2 Urbaniana University and Pontifical Oriental Institute, Rome. 3 Code of Canons of the Eastern Churches, Latin-English Edition (Washington, DC: CLSA, 2001). 4 See Nuntia 8 (1979) 21. 5 Ibid. §2. The person who assists at a marriage is understood to be only that person who is present, asks for the manifestation of the consent of the contracting parties, and receives it in the name of the Church.”6 Furthermore, Latin canon 1112, §1 establishes that: “Where there is a lack of priests and deacons, the diocesan bishop can delegate lay persons to assist at marriages, with the previous favorable vote of the conference of bishops and after he has obtained the permission of the Holy See.”7 As a corroboration of this delegation to the deacon, the canon refers to Lumen gentium 29: “ . . . To the extent that a deacon has been authorized by competent authority, he is . . . to assist at and bless marriages in the name of the Church . . . ”8 This different canonical discipline between the Eastern churches and the Church of Rome reflects their diverse theological perspective on the sacrament of matrimony. Their terminology on the matter also differs; for instance, where the Latin code has “matrimonia quae contrahuntur, matrimoniis assistere,” the Eastern code has “matrimonia quae celebrantur , matrimonia benedicere.”9 Eastern Theology on Marriage and Sacred Rite In his Letter to the Ephesians, Saint Paul reflecting on Genesis, chapter two—“. . . that is why a man leaves his father and mother and clings to his wife, and the two of them become one body ”—affirms that “this is a great mystery, but I speak in reference to Christ and the Church.” Saint Paul sees in the text of Genesis a prophetic image of the union of Christ and his Church, a mystery hidden throughout the centuries and revealed now, as the mystery of salvation of the nations. This Pauline teaching has affected the theology, polity, and liturgy of the sacrament of marriage of the Christian East. The rites and symbols of marriage in the tradition of the various Eastern churches are to be understood in the mystical and the RITUS SACER of the sacrament of marriage 207 6 Code of Canon Law, Latin-English Edition (Washington, DC: CLSA, 1998). 7 See 1983 code, c. 1112; see also Leges Ecclesiae, ed. Xavier Ochoa (Rome: Commentarium pro Religiosis, 1980) 5: 6954–6956. 8 Decrees of the Ecumenical Councils, ed. Norman Tanner, 2 vols. (Washington, DC: Georgetown University Press, 1990) 2: 874. 9 See 1983 code, cc. 1058 and 1108; CCEO...

Human Sexuality, the Sacrament of Matrimony, and the Paradox of the Fortunate Fall in the Scarlet Letter

Human Sexuality, the Sacrament of Matrimony, and the Paradox of the Fortunate Fall in <i>the Scarlet Letter</i>

El dinamismo apostólico de la familia cristiana

The author speaks as a pastor with personal experience of thirty years as a priest and thirteen as a bishop. The apostolic dynamism of the family is not so much a theory as a very specific subject which has had manifestations in the past and, at the same time, is very relevant today. The historical manifestations are to be found starting with the New Testament itself: it is enough to recall the names of Cornelius, Aquila and Priscilla, Tabitha, etc. The effectiveness of the family apostolate can be seen also in China (V. Labbe), in Japan (Nagasaki) and in many places in Latin America. This effectiveness has deep theological roots: it is the fruit of the sacramental grace of matrimony which is, in turn, the starting point of the family. The sacrament of Matrimony, in effect, also confers on the spouses graces with a view to their social mission, the formation of a family and an active presence in human society and in the ecclesial community. Secondly, it has roots in the nature of the christian family which is a domestic church, that is, a community of faith, of chariy, of prayer and of apostolate. The apostolic thrust of the christian family acts at two levels: one, the internal, which is in function of and at the service of the family itself; the other, the external, which is at the service of the Church and of the whole of society. The apostolate of the christian family with respect to itself includes the education of the children in the faith because the parents are the primary catechists; it includes the transmission of ethical values from generation to generation and the teaching of the finest humanism, namely, the formation of persons. The external apostolate of the family (the social level of dynamism) can be considered either in relation to civil society or to the Church. In relation to civil society, the family is above all the instrument which prepares children to enter society in a responsible manner. Secondly, the family is the best school of social virtues, and this all the more so when it is a large family. In relation to the Church, the family is a true ground which finds its place with the diocese, the parishes and the persons. The apostolic dynamism of the family finds itself threatened by several dangers: lack of love, lack of unity, lack of openness, lack of authority and lack of prayer. The pastoral approach to the family should put itself at the service of the family by removing these threats. In order to do so it should base itself on a sound theology and be attentive to the teachings of the Magisterium. It needs, at the same time, to take into account the five following aspects. A family pastoral approach should foster the christian life of healthy families and, in so far as it is possible, heal broken families. It should be ready to cooperate with all those organisations or persons who work for the good of the family, provided that they base themselves on principles that are not opposed to christian ideals. It should take into account the many modern family movements. It should tend to educate the members of the family towards love. Finally, a family pastoral approach cannot be exclusivist: it should bear in mind all the social, political and economic realities in order to provide a full and effective answer to the problems.

Home and School Co-Operation in Sex Education

The system of sex education which we have worked out during the past seven years in our school, an all-Catholic day grammar school for girls in the centre of a great city, is an attempt to ensure that each of our pupils has the right kind of enlightenment on the sacred mysteries of life.From the school's viewpoint this is an obvious necessity. Girls have to be prepared for the naturalistic outlook of the world around home and school on sex, love, purity and marriage, which threatens the sanctity of the home. For this they must understand the full significance of and derive the full benefit from the religious and moral training given in school, especially on the sixth and ninth commandments and the sacrament of matrimony—a difficult, if not impossible, objective without proper preliminary sex enlightenment.

Erasmus and the Sacrament of Matrimony

Erasmus and the Sacrament of Matrimony