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International audience ; Storia delle resistenze politiche al matrimonio tra personne dello stesso sesso in Francia

International audience ; Storia delle resistenze politiche al matrimonio tra personne dello stesso sesso in Francia

On the basis of widespread evidence one can deduce that the arguments that are put forward to sustain the indissolubility of marriage on the basis of a purely civil legislation are not conclusive. In other words, although on the natural plane one must attribute to marriage a marked stability because of the ends of the institution, the absolute indissolubility of the conjugal bond springs only from its value as a sacrament. The present study, however, in keeping with the constant teaching of the Church, wishes to demonstrate that the stability and the indissolubility of the union form part of the very logic of the institution that we call marriage, and are sine qua non conditions in order to realize its ends. To this purpose the author examines the Thomistic doctrine of marriage and, among other things, draws attention to its extraordinary present-day relevance: leaving aside arguments or a dogmatic or theological nature, the indissolubility of the conjugal bond can be demonstrated by pure reason. Such a rational process is a fundamental characteristic of the Natural Law, which includes the norm that prohibits the dissolution of marriage. The author starts from the position that marriage is a society, voluntary in its origin but natural in its ends; firstly he demonstrates that marriage has an institutional nature which gives rise to an immunity from changes made by the contracting parties in the fundamental norms that enable it to achieve its aims; and secondly he examines these ends in detail. The pro-creation of the children, together with their rearing and education, is the principal end of marriage and presupposes a stable permanent union, because it cannot be achieved in the space of a few years. The same can be said of the other end, that which has to do with the other partner: the mutual help and reciprocal love between husband and wife, and which once promised cannot be revoked, in the same way as the full gift of self which the partners made to each other on their wedding day cannot be withdrawn, as it ...

La ricerca pone al centro dell'indagine lo studio dell'importanza del cibo nelle cerimonie nuziali dell'Europa occidentale nei secoli V-XI. Il corpus di fonti utilizzate comprende testi di genere diverso: cronache, annali, agiografie, testi legislativi, a cui si è aggiunta un'approfondita analisi delle antiche saghe islandesi. Dopo un'introduzione dedicata in particolare alla questione della pubblicità della celebrazione, la ricerca si muove verso lo studio del matrimonio come "processo" sulla base della ritualità alimentare: i brindisi e i banchetti con cui si sigla l'accordo di fidanzamento e i ripetuti convivi allestiti per celebrare le nozze. Si pone attenzione anche ad alcuni aspetti trasversali, come lo studio del caso della "letteratura del fidanzamento bevuto", ossia una tradizione di testi letterari in cui il fidanzamento tra i protagonisti viene sempre ratificato con un brindisi; a questo si aggiunge un'analisi di stampo antropologico della "cultura dell'eccesso", tipica dei rituali alimentari nuziali nel Medioevo, in contrasto con la contemporanea "cultura del risparmio". L'analisi si concentra anche sulle reiterate proibizioni al clero, da parte della Chiesa, di partecipare a banchetti e feste nuziali, tratto comune di tutta l'epoca altomedievale. Infine, la parte conclusiva della ricerca è incentrata sulla ricezione altomedievale di due figure bibliche che pongono al centro della narrazione un banchetto nuziale: la parabola delle nozze e il banchetto di Cana. L'insistente presenza di questi due brani nelle parole dei commentatori biblici mostra la straordinaria efficacia del "linguaggio alimentare", ossia di un codice linguistico basato sul cibo (e su contesti quali l'agricoltura, la pesca, ecc.) come strumento di comunicazione sociale di massa con una valenza antropologica essenzialmente universale. ; The research focuses on the study of the importance of food in wedding celebrations of Western Europe from the VIth to the XIth century. It was used a corpus of sources which features texts of different genres: chronicles, annals, hagiographies, legislative texts, to which it was added a deep analysis of the ancient icelandic sagas. After an introduction mainly centred on the publicity of the celebration, the research examines marriage as a "process" from the point of view of food rituality: the toasts and the banquets set up to ratify the betrothal and the repeated banquets for the celebration of the wedding. The research also analyzes some cross matters, such as the study of the case of the "drunk betrothal literature", a literary tradition where the betrothal between the two protagonists is always ratified through a toast; furthermore, a historical-anthropological analysis deals with the "culture of exceeding", typical of medieval food rituals of marriage, compared to the contemporary "culture of saving". Then the thesis examines the reiterate prohibitions that the Church imposed to clergy relating their attendance to wedding feasts and banquets, common trait of the whole Middle Ages. Finally, the conclusive part of the study is centred on the medieval reception of two biblical figures that set as background a wedding banquet: the parable of the wedding banquet and the wedding of Cana. The persistent presence of these two scenes in the words of Bible commentators proves the extraordinary efficacy of the "food language", a linguisitic code based on food (and on backgrounds such as agriculture, fishing, etc.) as an instrument for mass social communication with an essentially universal anthropological value.

The actual canonical system does not seem to exclude the praxis of making operative the process of matrimonial nullity in relation with the marriages that Catholics may have celebrated without observing the canonical form. In particular, the just cause of the process, in the case, will be identified by the fact that two Catholics are united in marriage, and in that sense, the actual juridical appraisal of the three figures operates, the unitive dimension of which seems to justify precisely the exercise of the jurisdictional power about marriages that Catholics have celebrated without observing the canonical form. The first one is the renewed function that has to be recognized to the canonical form in the new legislation (conditio iuris of the validity but not of the existence of marriage). The other two elements considered to justify the exercise of the jurisdictional power in the case are: the renewed, dynamic and participated dimension of the ecclesial affiliation and the renewed pastoral dimension of the canonical procedure. For its part, the fumus boni iuris of the petition will be identified by the fact that two Catholics have opted precisely to celebrate their marriage, in a manner which conforms to the institutionalised marriage rite. ; El sistema canónico actual parece no excluir la praxis de hacer operativo el proceso de nulidad matrimonial también en relación con matrimonios que los católicos hayan celebrado entre ellos sin observar la forma canónica. En particular, la justa causa del proceso, en el caso, vendrá identificada por el hecho de que dos católicos están unidos en matrimonio entre ellos, y en tal sentido opera el actual aprecio jurídico de tres figuras, cuya dimensión unitiva parece justificar precisamente el ejercicio de la potestad jurisdiccional sobre matrimonios que los católicos han celebrado sin observar la forma canónica. La primera es la función renovada que ha de reconocerse a la forma canónica en la nueva legislación (conditio iuris de validez pero no de existencia del matrimonio). Los otros dos elementos considerados para justificar el ejercicio de la potestad jurisdiccional en el caso son: la dimensión renovada, dinámica y participada, de la pertenencia eclesial y la renovada dimensión pastoral del proceso canónico. Por su parte, el fumus boni iuris de la demanda judicial vendrá identificado por el hecho de que dos católicos han elegido precisamente 'celebrar su matrimonio', de modo conforme a un rito matrimonial institucionalizado.

It seems to take growing root in the West a certain idea of marriage, which appears to descend from the French secularism model, in being "counter-traditional", respectful of the individual autonomy, and devoted to an "integral" application of the principle of equality. The proof is that it putted down roots in legal contexts poles apart from the above model, for their way to set the space and the relevance of religion in the public sphere. The study examines the emblematic English case, where this notion has led to the introduction of "same-sex marriage", without the peculiar framework of the relations between the State and his national Church, with his singular legal tecnical implications (the "ecclesiastical law" as integral part of the general law of England; the "constitutional" principle for which the canon law cannot be contrary to the latter; the correspondence – until then – between "anglican marriage" and the civil one; the clergy's duty to solemnise the marriage of all the residents in the Country irrespective of the couple's religious beliefs or lack of them) have rapresented a barrier or a scruple. The goal of the paper is, on one hand, focusing the political and legal reasons that underlie this outcome, and, on the other hand, look into the impact that the latter has resulted on the Church of England's legal system, its legally relevant reactions, and the adopted "style of presence", also as a "benchmark" for the more comprehensive anglican world.

Added engraved title page: The history of Lapland. ; Digital reproduction, The National Library of Finland, Centre for Preservation and Digitisation, Mikkeli ; A comprehensive description of Lapland written by Johannes Schefferus, Skyttean professor of Eloquence and Government at Uppsala University and one of the most important humanists in Sweden at that time. The work was translated into English, German, French and Dutch. ; TravelEuropeana ; Schefferus, Johannes Johannis (1621-1679)