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Getting Married in Late Medieval England and Poland

100%
Ruszkiewicz D.
Horyzonty Wychowania
|
2019
|
vol. 18
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issue 46
41-51
EN
RESEARCH OBJECTIVE: The aim of article is to examine the principles of and conditions for contracting a valid and successful marriage among members of the landed classes in fifteenth century England and Poland. THE RESEARCH PROBLEM AND METHODS: An analysis of marriages contracted in medieval England and Poland was carried out using a comparative approach. Authentic fifteenth-century sources were consulted, such as the Paston letters in the case of England, and – for lack of a similar collection in the Polish archives – documents such as court records, episcopal statutes, annals or chronicles, and others, in the case of Poland.THE PROCESS OF ARGUMENTATION: The article first presents factors determining the choice of spouses, including socio-economic, political and emotional. Secondly, the ways of conducting prenuptial negotiations are presented. The final section is focused on the exchange of the marriage vows.RESEARCH RESULTS: The comparison of practices related to marriage contracts in medieval England and Poland shows that even though love matches are less well documented than marriages of convenience, love did take precedence over custom in a number of cases in both countries, with the only absolutely necessary condition for contracting a valid marriage being verba de praesenti (the words of present consent) exchanged by the partners.CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: The added value of the analysis was to reveal certain differences between English and Polish literary cultures. While in fifteenth century England personal letters were written in the vernacular, in Poland the letters, as well as other historical sources, were still largely composed in Latin by professional writers. These still need to be translated into modern Polish and English if they are to be accessible to a wider audience.
2
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Analiza etyczna przysięgi małżeńskiej

81%
Bortkiewicz P. W.
Teologia i Moralność
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2012
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vol. 7
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issue 2(12)
89-102
EN
The article attempts an ethical analysis of the words of the marriage vows pronounced by the spouses in the liturgy of the sacrament of matrimony. The analysis is shown over against the words of the civil ceremony which is enriched with new content. A conscientious reading of the words of the marriage vows in Catholic liturgy allows us to discover the personalistic dimension of the human being and his/her love. It especially portrays the human being as called into existence through a free and personal gift of the Giver. It is an image of the human being as one who can fulfill oneself by offering oneself as a disinterested gift.
PL
Artykuł podejmuje próbę analizy etycznej słów przysięgi małżeńskiej wypowiadanej przez małżonków w liturgii sakramentu małżeństwa. Analiza ta jest ukazana na tle słów ślubowania w ceremonii cywilnej, wzbogacanej nowymi treściami. Rzetelne odczytanie słów przysięgi małżeńskiej w liturgii katolickiej pozwala odkryć personalistyczny wymiar człowieka i jego miłości. Szczególnie zaś kreśli obraz człowieka jako istoty powołanej z daru miłości darmowego i osobowego Dawcy. Jest to obraz człowieka, który może zarazem spełnić siebie poprzez bezinteresowny dar z siebie samego.
3
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Konieczność ponownego wyrażenia zgody małżeńskiej w przypadku aplikacji uważnienia zwykłego małżeństwa z racji wystapienia przeszkody zrywającej

72%
Dzierżon G.
Ius Matrimoniale
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2010
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vol. 21
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issue 15
69-84
EN
The author in the present article focused on a very specific problem of the need the renewal of marriage vows in the case of annulment caused by an annulling obstacle The main aim of the author was to present the legal arguments resulting from the disposition included in canon 1156 § 2. According to the analyses carried out, the legislator introduced this solution in order to strongly object to the validation of marriage on the strength of the law alone. Moreover, the author believes that the necessity for marriage vows renewal was introduced with a view to calming the conscience of the parties involved.
4
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Ślub kościelny wymogiem miłości

61%
Dudziak U.
Teologia i Moralność
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2012
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vol. 7
|
issue 2(12)
63-79
EN
The aim of this article is to answer the question about the purpose of the church marriage. For Catholics who are mature in faith and love it is obvious that church marriage sets them on a new path which is a covenant that they make for the whole of their life. The fulfillment of the goals of marriage such as: mutual love, striving for perfection and holiness, transmission of life and the education of children by setting a personal example is possible only after church marriage. In the face of various internal and external threats to the marriage and parental bond the assistance of divine grace is indispensable. Numerous negative consequences of “playing at love” which become manifest in sexual intercourse outside the context of marriage and the begetting of children outside the context of the family as well as the phenomenon of concubinages reveal the need for intensifying educational activities. This pertains first of all to religious education in the aspect of sacramentology, liturgics, morality and preparation to life in marriage and the family, education to love and responsible parenthood.
PL
Celem niniejszego artykułu jest odpowiedź na pytanie, czemu służy ślub kościelny. Dla dojrzałych w wierze i miłości katolików zrozumiałe jest, że rozpoczyna on nową małżeńską drogę, będąc przymierzem zawartym na całe życie. Realizacja celów małżeństwa takich, jak: wzajemna miłość, doskonalenie się i uświęcenie, przekazywanie życia i wychowanie dzieci poprzez własny przykład w pełni możliwa jest po ślubie kościelnym. Wobec wielu wewnętrznych i zewnętrznych zagrożeń więzi małżeńskiej i rodzicielskiej nieodzowna jest pomoc łaski Bożej. Liczne negatywne następstwa „zabawy w miłość” wyrażającej się we współżyciu seksualnym poza kontekstem małżeństwa i płodzeniu dzieci poza kontekstem rodziny oraz zjawisko konkubinatów ujawniają potrzebę zintensyfikowania działań wychowawczych. Dotyczy to zwłaszcza wychowania religijnego w aspekcie sakramentologii, liturgiki, moralności, a także przygotowania do życia w małżeństwie i rodzinie, wychowania do miłości i odpowiedzialnego rodzicielstwa.
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