Table of contentsMarriage according to the New TestamentThe Church as a sacrament of the marital vocationThe BibleAugustineMarriage according to the New TestamentThe New Testament demonstrated the efforts of a young community and the teachings of Jesus Christ our Savior and how he impacted the community in significant ways. The confrontation with Jewish culture that applies to Judeo-Christian traditions and Hellenistic traditions, as evidenced by pagan Christian traditions, which were influenced by models of Hellenistic Judaism. For this reason, the New Testament cannot be approached without carefully distinguishing the different cultural contexts of the Christian tradition faced by the young community. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay Jesus wants to remind us of God's promise, by explaining God's plan which is also His promise. From the point of view of God's will, it can be understood that any man who abandons his wife is guilty of sin, this is not seen as a moral dilemma so much as a fact that it interferes with God's plan, the God's will and God's promise. . Thus, the emphasis is shifted from understanding marriage as a natural reality, to a practice of moralities of do's and don'ts, to a point where marriage is seen through the perspective as the place where man and the woman apprehends the promise and the grace of God. The Gospel of Matthew records that the disciples told Jesus his teaching on marriage: “If this is the case with a married man, it is for a purely legal reason. I will return to what the Gospel of Matthew contains after hearing his teaching on marriage if this is the case for man. In Jesus' teachings on divorce, Jesus does not talk much about the law but instead focuses on the reality of marriage. Jesus' words clearly show that divorce is contrary to God's original will. The will of God continues to exist and qualifies the disunity, but it cannot maintain the union beyond its rupture. The Church as a sacrament of the marital vocation The meaning of marriage and the family in its central theological meaning is made up of a set of four symbols. The implications of marriage and the development of covenant and vocation show how the primacy of the nature of communion shifts toward the importance of God's grace. The movement moves from understanding marriage as a metaphor to the manifestation and redemptive purpose of God and the purpose of remaking our world. In order to understand the role of the Church in the dynamics of marital communion, we must remember the importance of perfect publicity. Second, we must remember the importance of the role of the Church in the redemptive thrust of God's grace. When it comes to the fellowship of marriage, the Church must first focus on cultivating the perfect kingdom presented by God to humanity. The first action is to focus on the importance of testimony and public action. And the second action that deserves attention is how the natural fact of marriage can advance the Republic of God. At the center of the conception of the sacraments is the action of the Ritual. A sacrament can be defined as a symbolic ritual action. It can be defined as a ritual due to the fact that it involves a defined pattern of action that has been established by tradition. It is symbolic in the sense that it expands our model of understanding, association and expectations. Its action because we are moving as well as the fact that we are being moved. Actionssacramental practices provide us with a model and the meaning to act on the drama of birth, death, commitment, failure and renewal. Sacramental action therefore strengthens the sense of our culture, our values ​​and the motivation to live our lives in all the glory of God. Sacraments are an action that not only brings thoughts and emotions together, but can also bind audiences and people of different sizes together. Just as the Holy Bible can be seen primarily as a parental covenant, the sacraments of the Church are primarily focused on parenthood and not marital communion. The couple's communion is rooted in nature. Their parenting action, however, is participated in and also shaped by the community. The young people recall the couple's faith in the future and the Church, as a sacrament, can cultivate a more perfect publicity. In recent centuries, Christians have tried to find sacramental responses to the vocation, first in the Manist life, then in the clerical life. ordination. However, this was used to restrict the appeal for wider publicity. In recent times, the meaning of vocation has been rediscovered by the Christian public. Regarding the sacrament of marriage, the importance of the call of couples should increase in their search for a common vocation. The sacraments are not the only actions we have at our disposal to establish the psychological conditioning and cultural bonds that allow a man and a woman to enter into communion with one another. In baptism it gives us understanding of ourselves and that we are equal before God's audience. Vocation allows us to engage as actors in response to God and ourselves, and gives us the power to live our own lives and engage in the conversation of the living. By observing this dynamic view, we can understand the influence that symbols have in filling the circle of life and how each symbol reinforces the other in its own way. The structure of the covenant is found in communion. Parenthood and vocation are found through covenant. Communion is an essential aspect in the rooting of the sacraments. In turn, he can create means of communion. To the extent that we can understand and know the fundamental rules and customs, they can be derived from Roman law: marriage was part of the heritage of the Christian churches and was considered a secular custom, it was part of their law of nations . In Roman law, there was an agreement between spouses and their families, and there had to be consent and intention to marry. But in the 12th century, it wasn't really a problem to want to end marriage. It was easier to separate than to get married. This, however, was not seen in a good light among the Christian emperors of the time. Divorce has in principle become more difficult to obtain. As the western barbarian kingdom matured, major attempts were recorded in the 9th century that prevented kings from changing wives and divorcing. But for centuries, barbarian tribes allied themselves with Roman law, which made divorce a legal action. This was the case even in the 13th century in the surviving texts of Welsh law, where there was no moral compass to the idea and reason for wanting a divorce. This is a good example of secular customs from canon law, there is also ample evidence that, even due to the Church subjecting marriage to its courts, many older beliefs and practices have survived . This long period during which the Church approved Roman marriage law highlights the fact that there were strong elementsof the Bible and traditional practices. However, a remarkable revival occurred with the cult of celibacy in the 11th century, and the gap between the sexual morality expected of the laity and the clergy widened. The BibleThe Bible has given us the doctrines of marriage from Christian and Jewish roots, but the word not only provides us with this information, but also the prescribed stories read by the Middle Ages. While the Bible illuminates both the spiritual and cultural heritage of an entire civilization, the Word on marriage brings both confusion and meaning to its readers. One of the great authors of Genesis gave us a very inspiring image in the creations of Eve where man and woman become one in the flesh. This is where the confusion and meaning comes into play, as this phrase can be interpreted in either the metaphorical or allegorical sense, as the union of marriage can be seen as the type of relationship between Christ and the Church as the authors of Ephesians. said that man is the head of the house as Christ is the head of the church, describing men as the dominant entities of society, he also complimented man and woman as the most union highest that can be imagined. The tragic stories come from the early prophets about Hosea's cherishing of an unfaithful wife and the allegorical meaning of Israel as a child. The remarkable Jewish hymns Song of Solomon and Psalm 45 came later and lent themselves admirably to the medieval allegorical interpretation of Ecclesiasticus's marriage rhapsody. As the Word says, “what God has joined together, let us not separate.” The conscience of a husband or wife was explained in the wonderfully evocative loyalty that united them but would not be seen in the same way in a court of law. If there was a witness to a couple's marriage, who could say that they were united by God? The medieval church permitted annulment on many grounds. Moses' argument begins the same way in common sense and human understanding, but falls under the legalism which he explains before the end. Deuteronomy allowed a husband to dismiss his wife, this did not guarantee any responsibility towards her - yet Jesus appeared saying: if she had been a virgin and after her dismissal she falls into a virginity, the husband who 'abandoned is to blame. to some this may seem very harsh, but it is in a different order than the version in Matthew 19:9 where he extends the discussion with Moses to a ceremonial prohibition of divorce except when one partner is abstinent – ​​​​except for adultery. There is no doubt that Jesus placed special importance on marital loyalty, that the medieval Church described this accurately and acted accordingly. Matthew's sentences are a legal statement that inspired him to an ongoing debate on the topic of divorce, its meaning and the prohibition of divorce. In the mid-12th century, the Pope of England was faced with the problem of validating the marriage of slaves. The consequences of the fall have always been accepted by the Church as being due to slavery and lordship, and as part of the Roman Empire. The law did not condemn slavery nor did it restrict the rights of a lord over his slaves. It was always considered acceptable in the community that a slave could not marry, if at all, especially not without the consent of his lords. But for the English pope, marriage was considered a Christian sacrament. They fully accepted Paul's famous words in Galatians 3:28: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for you are all one in Christ Jesus.” Just like inJesus Christ, there is neither free nor slave who can be prevented from receiving the sacraments of the Church. In the traditions of the canonist Gratian, the Church fathers declared pagan marriages acceptable and converted the law to prevent pagans from abandoning their spouses. Pope Innocent III (1198 – 1216) responded to a deeply thoughtful question about the debate over pagan marriages. The first address was to an Italian bishop, in which he cited 1 Corinthians 7: It is better for the Christian spouse in a marriage to keep the marriage; but if the pagan partner wishes separation, the Christian cannot be bound - he is free, says the pope, to remarry. The second address was to the bishop of the Holy Land, in this address he insisted on the case of non-Christians who had several wives or married in a prohibited degree. According to the Apostle, all of the marriages could have been considered valid marriages, but under Christian law only one of the marriages could have been valid. The four children conceived in the pagan world were all legitimate. The decision was related to the doctrine of putative marriage: that a child born to parents reasonably assumed to be married could be considered legitimate even if the marriage was later annulled. The marriage between Joseph and Mary is considered by most theologians to be the holiest of marriages. communions. According to legend, in the stories of our Holy Bible we read that Jesus Christ was conceived by a virgin called Mary, wife of Joseph. But when Joseph learned of Mary's pregnancy, he wanted to divorce his wife Mary. He didn't want to expose Mary to the public. However, before Joseph could follow through on his decision to separate from his wife, Joseph dreamed that the child Mary would conceive was of the Holy Spirit. Joseph was ordered to take Mary as his wife. Joseph did as he was commanded and did not have sexual relations with her until his son was born. It was believed at the time of the 5th century and even before the 5th century that the marriage between Joseph and Mary was never consummated. The communion of Joseph and Mary is a perfect illustration of the fact that a marriage is built by consent and not by consummation. Augustine Although many theologians and canonists agree that the communion of Joseph and Mary was perfect in its own way , There were other arguments that denied the union as a respectful model of Christian marriage. According to Paul, in his very specific writings, he stated that a husband and wife should not deprive themselves of each other. Carnal knowledge was a powerful tradition from Judaism at the center of marriage. When Augustine spoke of the good things of marriage, Augustine stated that a child is the first good fruit of a marriage. According to Augustine, it was possible to support the idea that the woman can be considered the temptress and that she is inferior to the man. “If man were tired of being alone, how much more adapted to common life and good conversation would have been two male friends living together than a man and a woman.” According to Augustine, Eve was created to bear children, but Augustine strongly disagreed with St. Jerome's statement on female wickedness. Augustine also stated that in his opinion, a carnal union after the fall cannot avoid at least some taint of greed, which only worsens as passion enters into communion. Augustine saw the difficulty of making marriage totally indissoluble in light of Matthew 5:32 and 1 Corinthians 7, but he gradually arrived at a "rather strict and rigorous position" in his later life, which profoundly affected his medieval successors. . He accepted in principle that it was consent and not.