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Przekonania osób rozwiedzionych na temat powtórnych małżeństw – ich pomiar i rola w osiąganiu satysfakcji małżeńskiej

100%
Kołodziej A., Przybyła-Basista H.
Polskie Forum Psychologiczne
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2014
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vol. 19
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issue 2
190-208
EN
The main objective of this study was to develop a Polish version of the Remarriage Belief Inventory (RMBI; Higginbotham, Adler-Baeder, 2008) and evaluate its psychometric properties. Data were collected from a total sample of 262 divorced people. The statistical analysis confirmed satisfactory psychometric properties of the developed Polish version of RMBI. The structure of the Polish version of RMBI obtained in a factor analysis was similar to the original one – exploratory and confirmatory analyses validated the seven-factor structure. The second objective of this study was to explore the role of beliefs about remarriages in the assessment of marital satisfaction. The sample comprised 107 remarried individuals. The regression analysis showed that among the seven original remarriage beliefs statistically significant predictors of marital satisfaction were the following three: (i) success of stepfamily is slim, (ii) new partner is perfect, and (iii) stepfamilies are second-class. Further research on this topic is needed.
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Przyczyny i konsekwencje rozbieżności rozumienia przymiotu nierozerwalności małżeńskiej w prawosławiu i katolicyzmie

86%
Trojanowski B.
Polonia Sacra
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2022
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vol. 26
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issue 1
139-164
PL
The proposed topic is extremely timely in an era of debate over the possibility of allowing divorced persons who have remarried to receive Holy Communion. In this regard it is worth examining the causes and consequences, which are still present in the canon of the Catholic Church, with a different understanding of the attribute of marital indissolubility. While in fact the Catholic Church and the Orthodox Church agree on the teaching of the sacraments, including the teaching of the sacrament of marriage and its attribute of indissolubility, in practice the understanding of indissolubility results in a different use of canon in both Churches. The reason is primarily a different interpretation of the so-called Matthew clause. Hence, in the East, St. Basil the Great in some way allowed the practice of penance for divorced people who remarried. While his teaching on marital indissolubility is clear, the same cannot be said for the explanation of the discipline he recognizes. Interpretation of the individual principles described by St. Basil, causes many difficulties. In the West, the most significant Church Father in this matter is St. Augustine, he synthesized the teaching on marriage while explaining the doctrine and practice to be followed. He did not omit the attribute of indissolubility and defined the relationship between a man and a woman before the end of the previous marriage as adultery. As a consequence of the differences in understanding of the attribute of marital indissolubility, there are clear restrictions in today’s canonical discipline in the Catholic Church, which must be observed in the case of some pastoral service towards an Orthodox person, whether in the case of a mixed marriage or for any other reason.
3
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Poglądy św. Augustyna w kwestii możliwości zawarcia powtórnego małżeństwa

86%
Dzierżon G.
Ius Matrimoniale
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2017
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vol. 28
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issue 1
29-39
EN
The author of the presented article focused his attention on the subject of the views of Saint Augustine on the question of the possibility of remarriage. His analyses show that the bishop of Hippo stood heavily against enabling people to remarry, even in the case of adultery by one of the parties. Such an opinion resulted from the principle assumptions of the bishop’s theory of marriage, especially concerning sacramentality, marital fidelity and indissolubility of marriage.Saint Augustine strongly opposed the solutions adopted in the Roman law which allowed remarriage. Against the laws of this legal order which justified immoral deeds of a man while not justifying such deeds of a woman, he stood clearly for equality of husband and wife in this matter. Therefore, he was definitely against remarriage.
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Problem rozwodu i powtórnego małżeństwa w pierwotnym Kościele do Soboru Nicejskiego włącznie

86%
Góralski W.
Ius Matrimoniale
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2016
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vol. 27
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issue 4
5-42
EN
The inseparability of marriage, which originates from God’s law, underlies canonical marriage system and is a significant novum in relation to the institution of marriage functioning in ancient Jewish and Greco-Roman traditions, has been problematic since the beginning. This results from the fact that that all ancient legislation of the East: Egypt, Greece and Rome allowed to divorce and remarry. Breaking the matrimonial bond was a common practice and was not questioned by the public. Therefore, conversion of traditional marriage practices used in the above mentioned legislations was a serious challenge for Christians and very often turned to be difficult. All the more so because – in the opinion of Jean Gaudemet – the content related to indissolubilitas matrimonii found in the Gospels was not clear. Despite that fact, the message concerning the inseparability of marriage, included both in the Gospels and in the Epistles of Saint Paul, motivated the followers of the Church to raise awareness in this important matter. The issue of inseparability of marriage was expressed in the teachings of religious writers and Patristic theologians of the first centuries, both Greek and Latin. Acknowledging remarriage (excluding widows and widowers) as forbidden as long as the other spouse is alive, was especially typical. Basing on Biblical texts, religious writers and the fathers of the Church definitely disavowed remarriage by those who were already married. It is very significant that when it comes to Matthew’s clause (5, 32 and 19,9 ) it was commonly believed that a betrayed husband did not have a right to remarry. Synods of IV century were of high importance in this matter as well. The most important document of the early-Christian period, related to the issue of divorce and remarriage is canon 8 of the Council of Nicaea, established in response to the errors of Novatian’s sect, which rejected any kind of remarriage. Among conditions that had to be met to be accepted into Church was the condition to remain in the community with those who “married twice”. Because of the above mentioned conciliar Canon did not specify which bigamist it referred to (whether those who remarried after becoming a widow/widower or those who got divorced), there were questions concerning interpretation. Whereas some authors (especially Giovanni Cereti) assume that both widowers and divorced people who remarried and were accepted in the Church should be able to belong to it, the majority of the them (especially Henri Crouzel) believed that when establishing canon eight, the fathers of the Council of Nicaea meant that only widows and widowers can remarry. Later testimonies of Latin fathers of the Church of IV and the beginning of V century, who faced the issue of divorce and remarriage, constitute a significant argument supporting this view.
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Nadzwyczajny Synod Biskupów na temat rodziny Anno Domini 2014. Między wolą Chrystusa i wiarą Kościoła a oczekiwaniami świata

81%
Olczyk M.
Teologia i Moralność
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2016
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vol. 11
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issue 2(20)
41-61
EN
The Extraordinary Synod of Bishops at the Vatican in 2014 was dedicated to the pastoral care of the family. From the very beginning of the synod, and even before it had started, it was accompanied with a large dose of emotion and media commentaries. Some of the reports have begun to create a specific atmosphere around the synod, seeing in it a breakthrough which is able to change the existing discipline, and perhaps, even the doctrine of the Church on marriage and family. This article indicates expectations of the world directed at the Church, which were spoken in many mass-media. It reminds the discussion which was rolling around the synod and finally reveals the official position of the synod specified in the final document Relatio Synodi.
PL
Nadzwyczajny Synod Biskupów obradujący w Watykanie w 2014 roku poświęcony był duszpasterskiej trosce o rodzinę. Od samego początku obrad synodu, a nawet jeszcze przed jego rozpoczęciem, towarzyszyła mu spora doza emocji i komentarzy medialnych. Niektóre z nich zaczęły kreować specyficzny klimat wokół synodu, upatrując w nim moment przełomowy, który zmieni dotychczasową dyscyplinę, a może nawet i doktrynę Kościoła dotyczącą małżeństwa i rodziny. Niniejszy artykuł przybliża wypowiadane na łamach wielu mediów oczekiwania świata kierowane pod adresem Kościoła, przypomina toczącą się wokół obrad synodalnych dyskusję, by ostatecznie ukazać oficjalne stanowisko synodu sprecyzowane w dokumencie końcowym Relatio Synodi.  
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Problem zawierania powtórnych małżeństw w piśmiennictwie łacińskich Ojców Kościoła żyjących na przełomie IV i V wieku aż do czasów św. Augustyna

72%
Dzierżon G.
Ius Matrimoniale
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2016
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vol. 27
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issue 3
35-47
EN
The author of the article presented the views of Latin Church Fathers from the turn of the 5th century on the question of the possibility of contracting another marriage. His analyses showed that they were against such practices. The popes of those times, Innocent I and Gregory the Great, made a few particular decisions in that matter connected with the specific conditions in which Christians lived at that time, namely the relation between the Christian doctrine and the then valid Roman law. The author also proved that, as far as marriage was concerned, the Church Fathers implicitly acknowledged secular jurisdiction apart from the regulations that were non-acceptable from the perspective of the Christian doctrine.
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The Basis of John Chrysostom’s Teaching on Widowhood

58%
Konieczko M., Uciecha A.
Vox Patrum
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2022
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vol. 83
67-86
PL
Artykuł przedstawia genezę nauczania Jana Chryzostoma na temat wdowieństwa. Autor analizuje w nim najważniejsze czynniki, które wpłynęły na kształt nauki Ojca Kościoła skierowanej do wdów. Pierwszym czynnikiem było jego osobiste doświadczenie, czyli relacje z matką oraz z wdowami, którymi się zajmował lub z którymi się przyjaźnił. Drugim był silny wpływ nauczania św. Pawła, szczególnie w Liście do Efezjan i w Pierwszym Liście do Koryntian. Ostatni czynnik był konsekwencją dokonanego przez Jana Chryzostoma rozróżnienia między egzystencjalnymi i esencjalnymi źródłami wdowieństwa. Źródła egzystencjalne, tj. głównie naśladowanie dziewictwa, są wynikiem spojrzenia Ojca Kościoła na antropologię, źródła esencjalne natomiast są zakorzenionew jedności boskich hipostaz i wynikają z poglądu Jana Chryzostoma na chrześcijańskie małżeństwo. Jego koncepcja dotycząca wdowieństwa przybiera spójną wertykalną strukturę, w której można dostrzec ślad wpływów filozofii i wykształcenia, jakie otrzymał.
EN
The paper presents the origins of John Chrysostom's teaching on widowhood. The author analyses the most important factors that contributed to the shaping of John’s teaching aimed at widows. The first factor was his personal experience, such as the relationship with his mother or with befriended widows. The second factor was being under a strong influence of St. Paul’s teachings, especially the Letter to the Ephesians and the First Letter to the Corinthians. The last factor was a consequence of John's distinction between the existential and essential sources of widowhood. The existential sources, i.e. mainly the imitation of virginity, are the result of John’s understanding of anthropology, while the essential sources are rooted in the unity of divine hypostases and arise from his view on Christian marriage. Chrysostom’s concept of widowhood takes on a concrete and vertical structure in which one can see a trace of the influence of philosophy and education which he received.
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