IndexMarriage according to the New TestamentThe Church as a sacrament of the marital vocationThe BibleAugustineMarriage according to the New TestamentThe New Testament has proven to demonstrate the efforts of a young community and the teachings of Jesus Christ our Savior and how it has impacted the community significantly. The comparison with Jewish culture which applies to Judeo-Christian traditions and to Hellenistic traditions, as seen in pagan Christian traditions, which was influenced by the models of Hellenistic Judaism. For this reason it is not possible to approach the New Testament without carefully distinguishing the different cultural contexts of the Christian tradition with which the young community was confronted. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay Jesus wants to remind us of God's promise, explaining God's plan which is also his promise. By focusing on the will of God, one can understand that any man who abandons his wife is guilty of sin, it is not so much seen as a moral dilemma but as interfering with God's plan, God's will, and God's promise . Therefore, the focus shifts from understanding marriage as a natural reality, to a practice of morality of dos and don'ts, to the point where marriage is seen through perspective as the place where man and woman they learn of God's promise and grace. The Gospel of Matthew reports that the disciples reported his teaching on marriage to Jesus: 'If such is the case of man with marriage which is beyond the purely legal meaning. I will return to note what the Gospel of Matthew says after listening to his teaching on marriage if such is the case with man. In Jesus' teachings on divorce, Jesus does not talk much about the law but rather focuses on the reality of marriage. Jesus' words make it clear that divorce is against the original will of God. God's will continues to exist and qualifies the disunity, but cannot however maintain the union beyond its rupture. Church as sacrament of conjugal vocation The meaning of marriage and family in its central theological meaning is constituted by a set of four symbols. From the implications of marriage and the development of covenant and vocation we see how the primacy of the nature of communion shifts to the importance of God's grace. The movement shifts from understanding marriage as a metaphor to the manifestation and redemptive purpose of God and for the purpose of recreating our world. To understand the role of the Church within the dynamics of marital communion, we must remember the importance of perfect publicity. Second, we must remember the important role of churches in the redemptive thrust of God's grace. In relation to marital communion 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 has a defined action pattern established by tradition. It is symbolic in the sense that it broadens our pattern of understanding, association, and our expectations. Its action why we move as well as the fact that we are moved. Sacramental actions provide us with the model and meaning of acting on the drama of birth, death,of commitment, failure and renewal. Sacramental action therefore increases the meaning of our culture, our values ​​and the motivation to live our lives in the full glory of God. Sacraments are an action that not only brings together thoughts and emotions, but can also bind audiences and people of various sizes together. Just as the Holy Bible can be seen primarily as a parental covenant, so the sacraments of the Church are primarily focused on parenting and not on spousal communion. The couple's communion is rooted in nature. However, their parenting action is also participated and shaped by the community. Young people are a reminder of the couple's faith in the future, and the Church as a sacrament can cultivate more perfect publicity. In recent centuries, Christians have tried to find sacramental answers to their vocation first in the religious life and then in the clerical one. ordering. However, this was used to restrict the announcement to broader advertising. In recent times the meaning of vocation has been rediscovered by the Christian public. Regarding the sacrament of marriage, the importance of the calling of couples in pursuing the joint vocation should increase. The sacraments are not the only actions available to us to establish the psychological conditioning and cultural bonds that make this possible. for a man and a woman to enter into communion with each other. In baptism it provides us with an understanding of ourselves and that we are equal in God's audience. Vocation allows us to engage as actors in response to God and ourselves, and empowers us to live our lives and engage in conversation of the living. By observing this dynamic vision we can understand the influence that symbols have in filling the circle of life and how each symbol reinforces the other in its own particular way. Covenant structure is found through fellowship. Parenthood and calling are found through covenant. Communion is an essential aspect in the rooting of the sacraments. In turn it can create the means of communion. As far as we can understand and know the fundamental rules and customs can be derived from Roman law: marriage was part of the heritage of the Christian churches and was seen as a secular custom, it was part of their law of nations. In Roman law there was agreement between spouses and their families, and the fact that there had to be consent and willingness to marry between them. But in the 12th century it wasn't really a problem if you wanted to leave the marriage. It was easier to separate than to get married. This, however, was not looked upon favorably by the Christian emperors of the time. Divorce in principle has become more difficult to obtain. As the barbarian kingdom of the West reached maturity with time, major attempts are recorded in the 9th century that prevented kings from changing wives and divorcing. But for centuries barbarian tribes were allied with Roman law, which made divorce a legal action. This was also the case in the surviving texts of Welsh law up until the 13th century, according to which there was no moral compass for the idea and reason for wanting to divorce. This is a good example of age-old customs of canon law, there is also a lot of evidence that, also due to the fact that the church has brought marriage under its courts, there are many of the older beliefs and practices that they survived. In this long period during which the Church approved the Roman law on marriage, it is emphasized that there were strong biblical elements and traditional practices. However, a notable revival occurred with the cult of celibacy in the 11th century, and the gap between the sexual morality expected bylay people and clergy expanded. The Bible We have been given the doctrines of marriage from Christian and Jewish roots by the Bible, but The Word not only provides us with that information, but also prescribes stories read from the Middle Ages. While the Bible illuminates both the spiritual and cultural heritage of the entire civilization, the Word on Marriage brings confusion and meaning to its readers. One of the great Authors of Genesis gave us a very inspiring image within the creations of Eve in which man and wife became One in the flesh. This is where the confusion and meaning comes in, as this phrase can be interpreted metaphorically or allegorically, because the union of marriage can be seen as the type of relationship in which Christ and the Church, as the authors of the Epistle to the Ephesians he 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 praised man and woman as the highest union imaginable. The tragic stories come from the early prophets about Hosea loving an unfaithful wife and the allegorical meaning of Israel as a child. Next came the remarkable Jewish hymns from the Song of Solomon and Psalm 45, which were admirably suited to the medieval allegorical interpretation of the marriage rhapsody in Ecclesiasticus. As the Word says, “what God has joined together let him not put asunder.” A husband or wife's conscience has been unfolded in the wonderfully evocative loyalty between them, but it will not be seen the same way in a court of law. If there was a record of a couple's marriage who could say that they were brought together by God? The medieval church where for many reasons allowed cancellation. Moses' argument begins the same way in common sense and human understanding, but falls into explaining legalism before the end. Deuteronomy allowed the husband to dismiss his wife, this did not guarantee any responsibility for her – however, Jesus seemed to say: if she had been unmarried and after her dismissal she fell into a non-virgin, the blame would be on the husband who abandoned her . to some this may seem like a very harsh saying, 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 on divorce, except when one partner is abstinent – ​​barring adultery. There is no doubt that Jesus placed a particularly high importance on marital loyalty, and that the medieval Church accurately described it and proceeded to act accordingly. Matthew's sentences are a legal statement that gave rise to an incessant discussion on the topic of divorce, on its meaning and on the prohibition of divorce. In the middle of the 12th century the Pope of England found himself faced with the problem of the validation of 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 or limit the rights of the master over his slaves. In the community it has always been considered acceptable that a slave could not marry, especially not without the consent of his masters. But for the English Pope, marriage was seen as a Christian sacrament. They fully accepted the words of Paul's famous words in Galatians 3:28 “There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female, for you are all one in Christ Jesus ”. As in Christ Jesus there is neither a free man nor a slave who can be prevented from receiving the sacraments of the Church. In the tradition of the canonist Gratian the church fathers declared that pagan marriages are acceptable, and enacted the law to prevent pagans from abandoning their spouses. Pope Innocent III (1198 – 1216) responded toa deeply thoughtful question about the pagan marriage debate. The first speech was addressed to an Italian bishop, in which he quoted 1 Corinthians 7: it is better for the Christian spouse to keep the marriage; but if the pagan spouse desires separation, the Christian cannot be bound: he is free, says the Pope, to remarry. The second speech was to the bishop in the Holy Land, in this speech he hammered home the case of non-Christians having multiple wives or marrying in a forbidden degree of some kind. According to the Apostle the marriages could all have been considered valid marriages, but in Christian law however only one of the marriages could have been valid. The four children conceived in the pagan world were all legitimate. The decision was linked to the doctrine of putative marriage: according to which a child born to parents reasonably supposed to be married could be considered legitimate even if the marriage was subsequently annulled. The marriage between Joseph and Mary is considered by most theologians to be the holiest of communions. According to legend, in the stories of our Holy Bible we read that Jesus Christ was conceived by a virgin called Mary, who was the 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 complete his decision to separate from his wife, Joseph had a dream that the child Mary will conceive was from the Holy Spirit. Joseph was commanded to take Mary as his wife. Joseph did as he was commanded and had no intercourse with her until his son was born. It was believed as early as the 5th century and even before the 5th century that the marriage between Joseph and Mary had never been consummated. The communion of Joseph and Mary is a perfect example of the fact that marriage is built on consent and not on consummation. AugustineAlthough many theologians and canonists agreed 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, his very specific writings state that husband and wife should not deny each other. Carnal union was a powerful tradition stemming from Judaism at the heart of marriage. When Augustine spoke about the positive aspects 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 woman can be seen as a temptress and that she is inferior to man. “If man were tired of being alone, how much more suited to common life and good conversation would two male friends living together be than a man and a woman?” According to Augustine Eve was created to bear children, but Augustine strongly disagreed with St. Jerome's statement about female wickedness. Augustine also states that, in his opinion, a carnal union after the fall cannot avoid at least some stain of greed, which only worsens when passion enters communion. Augustine sees the difficulty of making marriage completely indissoluble in the light of Matthew 5:32 and 1 Corinthians 7, but in his later life he steadily arrived at a rather 'rigorous and rigorist' position which profoundly influenced his medieval successors. He accepted in principle that it was consent and not consummation that created a marriage - and the main aim of his book was to deal with the problem after all was said and the first aim to convince the ascetic nuns he addressed marriage was no inferior state. Yet, when it was all over, his voice was heard saying that the first marriage was about having children - and therefore that something incomplete about marriage is not.