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1
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Sprawozdanie z sympozjum naukowego Co Bóg złączył… Nierozerwalność małżeństwa – między teorią a praktyką życia, Stadniki, 9 listopada 2010 roku

100%
Ptak R.
Sympozjum
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2010
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issue 1(19)
201-207
2
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Nauczanie Kościoła katolickiego o nierozerwalności małżeństwa w aspekcie dogmatyczno-historycznym

100%
Ferdek B.
Sympozjum
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2010
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issue 1(19)
27-39
EN
The purpose of this publication is to present the dogmatic teaching of matrimony basing on the selected statements of the Magisterium of the Church, like: the Waldensian Confession of Faith of 1208 framed by the Pope Innocent III, the Doctrine on the Sacrament of Matrimony formulated by the Council of Trent in 1563, the Encyclical Arcanum divinae spientiae of Leo XIII (1880) and the Apostolic Exhortation of John Paul II Familiaris consortio (1981). Everything that relates to the sacramentality and indissolubility of marriage has been chosen from the foregoing documents. The statements of the Church’s Magisterium indicate that the principles of the sacramentality and indissolubility of marriage are to be found in the Letter to Ephesians 5:21-33. The dogmatic teaching of matrimony can be built basing on this fragment of the Letter to Ephesians, where the Christological title of the Bridegroom has a crucial meaning. This title merges the sacrament of marriage with the Christ’s work of Redemption, which revives the work of Creation.
3
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Nierozerwalność małżeństwa w pismach łacińskich ojców Kościoła z IV wieku

85%
Dzierżon G.
Ius Matrimoniale
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2015
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vol. 26
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issue 2
61-72
EN
The author of the presented article discusses the issue of indissolubility of marriage in the writings of 4th century Latin Church Fathers. His analyses proved that among patrologists there are mixed opinions concerning the value of some writings on this topic. The majority of patrologists believes that, apart from Ambrosiaster, all other writers of that time gave no consent for people to remarry while some patrologists think the opposite.On the basis of the research carried out by H. Crouzel, the author pointed out that, apart from Ambrosiaster, all Church Fathers agreed that the texts of Mt 5, 32 and 19, 9 should be interpreted as an exception to the rule of not abandoning the spouse. Only Ambrosiaster stood for entering into a new marriage not only in the case of adultery but also for a few other reasons. Some patrologists think that his writings reflect certain practices adopted in the Church of that time. In this case, however, it was not a common practice but, as Kamas believes, a kind of laxism which appeared in the practice of a local Church.
4
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Wykluczenie nierozerwalności małżeństwa w wyroku Roty Rzymskiej z 22 XI 1988 r. c. Colagiovanni

85%
Góralski W.
Ius Matrimoniale
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1991
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vol. 2
102-112
EN
L’autore presenta e commenta la sentenza definitiva pronunciata dal turno rotale (come tribunale di quarta istanza) c. Colagiovanni il 22 novembre 1988 in causa Romana „nullitatis matrimonii”. La sentenza dichiara la nullità del matrimonio (contratto il 11 IX 1971) ,,ob exclusionem boni sacramenti” dal convenuto. Dopo le due sentenze negative l’attrice - avendo i nuovi argomenti - ha chiesto la nuova proposizione della causa che le è stata concessa dal turno rotale c. pinto. Lo stesso turno ha pronunciato la sentenza positiva dopo di ciò la causa é stata giudicata dal turno superiore c. Colagiovanni. Proprio la sentenza di questo tribunale fa l’oggetto del commento.
5
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Wykluczenie nierozerwalności małżeństwa w wyroku Roty Rzymskiej z 13 XII 1989 r. c. Palessto

85%
Góralski W.
Ius Matrimoniale
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1991
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vol. 2
113-125
EN
Nella sentenza rotale del 13 dicembre 1989 c. Palestre, pronuziata - „pro nullitate” - in seconda istanza, si tratta del caso in cui l'attore ha escluso l’indissolubilità del matrimonio nell'ipotesi „che il tradimento - come dichiara lui stesso - si fosse verificato, sarebbe scattata immediatamente la mia ferma e radicata mentalità meridionale di considerare come morta e seppellita la moglie e considerare me stesso come non sposato”. Nello suo studio l'autore presenta il suo commento alla suddetta sentenza.
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Nierozerwalność małżeństwa a przywileje wiary w kanonicznym porządku prawnym

85%
Dzierżon G.
Ius Matrimoniale
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2015
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vol. 26
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issue 4
67-82
EN
The author of the presented study carried out a thorough analysis of theregulations concerning the privileges of the faith functioning in the canonical legal order in the context of the doctrine of indissolubilty of marriage (Pauline privilege, dissolution of polygamous and polyandric marriages, dissolution of marriage because of captivity or persecution – can. 1149 CIC). He proved that the current privileges of the faith are of a much wider range than the Pauline privilege included in the Bible. The author suggests that the source of these institutions is not Pauline privilege itself but rather the conception of substitute papal power exercised in the name of Christ.
7
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Dlaczego nierozerwalność węzła małżeńskiego?

85%
Krzywda J.
Ius Matrimoniale
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2003
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vol. 14
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issue 8
23-34
EN
Nella presente riflessione teologico-giuridica , l’autore vuole richiamare l'attenzione su uno degli elementi costitutivi del matrimonio: sul valore d ’indissolubilità. Si deve notare con grande attenzione che questo entra in vigore in modo speciale nel momento dell’unirsi in matrimonio dei cristiani, acquistando un marchio d’indissolubilità costante. Non c ’è bisogno di dimostrare , perché questo viene confermato dall’esperienza di vita, che la questione d ’indissolubilità del vincolo matrimoniale è essenzialmente e fondamentalmente importante per l’istituzione del matrimonio , per coniugi, per la chiesa e per tutta la famiglia umana. Prendendo tutto questo in considerazione , si aspetta che la cura della salute e dell’integrità del matrimonio , diventi l’impegno non soltanto delle istituzioni responsabili, ma anche di ogni persona umana.
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Wykluczenie nierozerwalności małżeństwa

85%
Góralski W.
Ius Matrimoniale
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1994
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vol. 5
44-55
EN
L’esclusione di una proprietà essenziale del matrimonio costituisce, secondo il can. 1101 § 2 del “codex iuris canonici” e il can. 824 § 2 del “codex canonum Ecclesiarium Orientalium”, il titolo di nullità del matrimonio. Una proprietà essenziale del matrimonio é l’indissolubilità /kan. 1056 eie e kan. 776 § 3 ccEccl. Orient./ che va sotto il nome di “bonum sacramenti”. Essendo 1’ indissolubilità una proprietà essenziale del matrimonio, chi vuol contrarre un matrimonio dissolubile, sia in modo assoluto che ipotetico, non intende il matrimonio voluto da Dio e contrae invalidamente.L’autore presenta la figura giuridica del suddetto titolo di invalidità del matrimonio riferendosi successivamente al positivo atto di volontà, ai modi della esclusione /directe-indirecte, absolute-hipotetice/, alla prova della esclusione /confessio simulantis, causa simulationis, circumstantiae/ e alla relazione del kan. 1101 § 2 al kan. 1099 eie /considerato come aulomono/.
9
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Nierozerwalność małżeństwa w Kościele prawosławnym

80%
Kałużny T.
Sympozjum
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2010
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issue 1(19)
41-60
EN
The Orthodox Church lays a big emphasis on indissolubility of marriage as the Roman Catholic Church does. However, the Orthodox Church does not treat the indissolubility as an absolute requirement of the law, but as a moral ideal which should be defended by the Church. When the indissolubility turns out to be inaccessible - the spouses having not become mature enough for receiving the mystery which the Church entrusts them with – then the Orthodox Church allows for a divorce and another marriage of the divorced. Attempts at justifying the practice of divorce in the Orthodox tradition focus on three basic arguments: 1/ a literal interpretation of Matthew’s clause (5:32); 2/ a specific concept of marriage in which the emphasis is put on its personalistic and synergic dimension; 3/ reference to the “principle of oikonomia”. So far, the issue of marriage indissolubility has not been subject of a broader debate in the ecumenical dialogue between the Roman Catholic Church and the Orthodox Church. The documents of the dialogue were confined to stating the differences between the Roman Catholic and Orthodox positions on this issue. These differences have their pastoral implications, especially in the context of determining the singleness of persons who were ever married in the Orthodox Church.
10
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Od redakcji

80%
Sympozjum
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2010
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issue 1(19)
5
11
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Stwierdzenie nieważności małżeństwa w Kościele rzymskokatolickim – teoria i praktyka

80%
Gręźlikowski J.
Sympozjum
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2010
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issue 1(19)
75-102
EN
The basis of Church authority over Christian matrimony is a fact of bringing up the marriage entente by Jesus Christ to sacrament dignity. That is why Church lawmaker defines what is a matrimony, specifies its purposes and features, determines conditions for its valid solemnization as well as recognizes and rules in all doubtful questions concerning marriage solemnizing. Church legislator safeguards inseparability of matrimony as well as points and teaches that in church there is no nullity of marriage or divorces, but there is a possibility to rule the nullity of marriage, if after carrying out the church proceedings it will by proved that such marriage in fact was solemnized in invalid way. Actual settlement of each marriage case is performed in collegial way in competent Bishop’s court, according to the procedure prescribed by Canonical Law Code and Dignitas connubii instruction, which has in purpose to show in judgment way the evaluation of evidence of reasons for eventual invalidity of claimed matrimony. Canonical suit for invalidity of marriage is a very specific manifestation of care of the Church for these faithful ones, whose marriage came apart and who want to clarify and regulate their legal status in the Church. However in that care, Church’s courts are not always really understood well, because from one side they give a church “divorces” and violate the tuition of Jesus Christ and Church about inseparability of marriage, and from the other side some may say that they are too strict, fundamental and non-lenient towards the persons, whose marriages came apart. It often results from misunderstanding what is a sacramental matrimony, what character, purposes and features it has as well as from unfamiliarity with the tuition and legislation of the Church.
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Biblia o nierozerwalności małżeństwa

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Malina A.
Sympozjum
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2010
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issue 1(19)
9-26
EN
The Church’s teaching on marriage, especially on its indissolubility, is highly contested even by many Catholics themselves. The indissolubility is frequently considered without connection to the biblical anthropology. The subject of the study are Jesus’ statements on this issue examined in their immediate context of the Gospel narration and in their relationship to the first chapters of the Bible. God brings to perfection His work with the creation of man and woman in His own image and likeness because in marriage they should transmit His blessing to their children and to the earth subdued to them. The last part of the paper considers the meanings of the Greek word porneia in Jesus’ teaching according to Matthew.
13
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Przygotowanie do małżeństwa a jego nierozerwalność – ocena postaw i wskazania pastoralne

80%
Dudziak U.
Sympozjum
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2010
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issue 1(19)
103-131
EN
The teaching of the Catholic Church concerning the indissolubility of marriage is unambiguous, consistent and invariable. However, contrary to it: influence of secular mass media, hedonism, permissiveness, and extreme liberalism have negative effects on social attitudes. Polled betrothed, the faithful coming out from Sunday mass, catechized students and teachers of secondary schools often advocate divorces. This situation needs to mobilize priests to undertake preventive and corrective actions in support of the faithful in fight against the threats to the family. Responsible care should include in particular the preparation for marriage.
14
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Nierozerwalność małżeństwa w optyce luterańskiej

80%
Kałużny T.
Sympozjum
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2010
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issue 1(19)
61-74
EN
The issue of marriage indissolubility ranks as the main one among the numerous issues included in the specifically Lutheran view of marriage. While supporting the indissolubility of marriage, the Evangelical Lutheran Church allows for a divorce and does not rule out a possibility of the divorced entering other marriages in case of an irreversible breakup of marriage. As far as understanding of the clauses is concerned, Luther and his followers accepted their literal interpretation, that is, as being exceptions to the rule of indissolubility. First and foremost, it is adultery that, being destructive for marriage, is such an exception and a reason for divorce. Luther also added other reasons justifying divorce to prove that the Church is understanding toward “human weakness”. When one is studying the issue of marriage indissolubility in the documents of the dialogue between the Roman Catholic Church and the Lutheran Church, one’s special attention is due to 1976 document of the Roman Catholic Study Commission, the Lutheran World Federation and the World Alliance of Reformed Churches titled: “Theology of Marriage and the Problem of Mixed Marriages”.
15
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Małżeństwo w kryzysie?

80%
Wojaczek K.
Sympozjum
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2010
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issue 1(19)
133-153
EN
The crisis of marriage is the situation of the ongoing process of its dysfunction, with considerable intensity, leading to the disintegration of marriage. There are several groups of the crisis of marriage, depending on the reasons for its creation. The first group are the crises of marriage caused by the individual crises of spouses. The second group are the crises associated with the dynamic nature of marital relationships. The third group consists of the crises caused by the external relations of marriage. An important issue is to prevent the crisis of marriage. In situations of deep crisis, especially when disturbed is the personality of the spouses, therapeutic help is needed. Most, however need to deepen knowledge about the marriage. It must include knowledge of the correct concept of marriage, understand the mechanisms of its implementation and creating a supportive environment. The concept of marriage comes from a theological anthropology. The detailed mechanisms for its implementation are derived from empirical science. It’s important to choose those that are not inconsistent with the concept of marriage. Creating a supportive environment is always important. It is absolutely necessary if the cause of the crisis of marriage is its external relations.
16
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Spis treści

80%
Sympozjum
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2010
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issue 1(19)
3-4
17
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Nierozerwalność małżeństwa w rozumieniu Cerkwi prawosławnej

71%
Rosochacki P. Ł.
Ius Matrimoniale
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2018
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vol. 29
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issue 1
27-49
EN
Though the indissolubility of marriage is deeply rooted in the faith and the tradition of both the Catholic and Orthodox Churches, the understanding of this attribute of marriage is one of the differences in the doctrine on marriage in the teaching of the sister Churches. In the article the question of the indissolubility of marriage was presented from the point of view of teaching of the Orthodox Church with the detailed consideration given to the regulations of the Russian Orthodox Church (the Patriarchate of Moscow). Both the biblical and theological arguments were presented which gave the understanding of the indissolubility of the orthodox marriage, but also its eternal character. The author has shown the conflict which lays between the theological theory – teaching about the eternal marriage and the pastoral practice, which due to human weakness lets the new marriages to be blessed. “The sacrament of love” (as the marriage is often named in the orthodox theology) is for eternity – not only till the end of life, the article shows the actual juridical situation of the reasons for which the marriage could be dissolved. The article is a help to understand the teaching of the Orthodox Church in such an important sphere of the ecclesiastical law as the conjugal law.
18
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Jedność i nierozerwalność małżeństwa w pismach łacińskich ojców Kościoła z II i III wieku

71%
Dzierżon G.
Ius Matrimoniale
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2015
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vol. 26
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issue 1
59-76
EN
The author of the presented article carried out an analysis of the writings of Early Christian Latin writers of 2nd and 3rd centuries concerning the unity and indissolubility of marriage. He pointed out that all of them stood for the unity of marriage (Tertullian, Marcus Minucius Felix, Saint Cyprian, Novatian). Some interpretative controversies arise among patrologists around the texts of Tertullian and Lactantius concerning the indissolubility of marriage. The author proved, mainly on the basis of the views of Crouzel, that these texts should be interpreted primarily in the context of conditions in which they were written. They should not be perceived as consent for a new marriage in the case of adultery.
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Wykluczenie nierozerwalności w sprawie o nieważność małżeństwa rozstrzygniętej wyrokiem defnitywnym Roty Rzymskiej c. Faltin z 19.02.1992 r.

71%
Góralski W.
Ius Matrimoniale
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1993
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vol. 4
82-91
EN
Il turno rotale c. Faltin ha diciharato la nullità del matrimonio F.- C. nella sentenza definitiva (in IV istanza) del 19 febbraio 1992 dal titolo della esclusione della indissolubilità da parte della attrice. La sentenza é stata pronunziata dopo 17 anni dal momento della introduzione del libello al tribunal e di prima instanza.Dopo due sentenze negative e il rifiuto della richiesta della attrice riguardante la "nova causae propositio" (da parte del turno rotale c. Davino) l’appello della stessa attrice é stato ammesso dal turno rotale superiore (c. Pompedda) e in seguito il matrimonio delle parti é stato dichiarato (in III istanza) invalido dal titolo accusato. Finalmente il turno rotale c. Faltin (di IV istanza) ha confermato la sentenza precedente pronunziando l’invalidità del matrimonio "ob exclusionem boni sacramenti" (si tratta della exclusione condizionata).L’autore presenta la suddetta sentenza definitiva esponendo sia i motivi giuridici sia quelli inseriti nella parte "in facto".
20
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Wykluczenie nierozerwalności małżeństwa (kan. 1101 § 2 KPK) w świetle wyroku Trybunału Roty Nuncjatury Apostolskiej w Hiszpanii c. Ponce Gallén z 25 czerwca 2007 roku

71%
Białobrzeski T.
Ius Matrimoniale
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2012
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vol. 23
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issue 17
203-216
EN
Esta sentencia del Tribunal de la Rota de la Nunciatura Apostólica en España confirma en tercera instancia la sentencia de validez del matrimonio. La esposa presentó demanda de nulidad de su matrimonio ante el tribunal eclesiástico alegando exclusión de la indisolubilidad por su parte. El tribunal de primera instancia declaró la nulidad del matrimonio juzgado, el de segunda instancia se pronunció a favor de la validez. En esta sentencia el ponente estudia diversos aspectos del vicio de consentimiento matrimonial. Especialmente centra su atención en los criterio que debe reunir el acto de la exclusión. Analizando la parte in facto es posible estudiar el modo y los criterios de verificación de la existencia de un acto positivo de la voluntad excluyente.
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