Značilnosti zahodne in vzhodne krščanske tradicije glede sklepanja zakonske zveze = Characteristics of Western and Eastern Christian Traditions Regarding Marriage
The article addresses the main factors in contracting a Christian marriage. It shows the origins of the different valuation of marital consent and priestly blessing, based on the conditionality of the Western and Eastern Christian traditions. In the Latin Church, the prevailing doctrine has always b...
| Summary: | The article addresses the main factors in contracting a Christian marriage. It shows the origins of the different valuation of marital consent and priestly blessing, based on the conditionality of the Western and Eastern Christian traditions. In the Latin Church, the prevailing doctrine has always been that marriage is contracted by the consent of the betrothed and that the two confer the sacrament on each other. In the Eastern tradition, the minister of the marriage is the priest who performs the sacred rite. Proceeding from the traditional doctrine of the indissolubility of contract and sacrament and from the terminological distinction between the essential nuptial act, which is the consent to marriage, and the essential liturgical rite with the priestly blessing, it is concluded that the priestly blessing in the Eastern Churches only has the character of an essential rite. When positive human law conflicts with natural law due to unforeseen circumstances, natural law prevails. In this case, the marriage would be valid even without the priestly blessing as an essential rite. The ministers of the sacrament of matrimony are the spouses themselves in both the ordinary and extraordinary forms of marriage. The priest who blesses the newlyweds in the Eastern Churches, where a sacred rite is required for validity, can thus be considered a minister of the sacrament in the liturgical sense. Članek obravnava glavne dejavnike sklepanja krščanskega zakona. Na podlagi pogojenosti zahodne in vzhodne krščanske tradicije pokaže na izvor različnega vrednotenja zakonske privolitve in duhovniškega blagoslova. V Latinski cerkvi je vedno prevladoval nauk, da zakon nastane s privolitvijo zaročencev in da si zakrament medsebojno podelita. V vzhodni tradiciji velja, da je služabnik poroke duhovnik, ki opravi sveti obred. Izhajajoč iz tradicionalnega nauka o neločljivosti pogodbe in zakramenta ter iz terminološkega razlikovanja med bistvenim poročnim dejanjem, ki je privolitev v zakon, in bistvenim liturgičnim obredom z duhovniškim blagoslovom, pride do sklepa, da ima duhovniški blagoslov v vzhodnih Cerkvah zgolj značaj bistvenega obreda. Kadar je pozitivno človeško pravo zaradi nepredvidenih okoliščin v nasprotju z naravnim pravom, prevlada naravno pravo. V tem primeru bi bila sklenitev zakonske zveze veljavna tudi brez duhovniškega blagoslova kot bistvenega obreda. Služabnika zakramenta zakonske zveze sta tako v redni in izredni obliki poroke zakonca sama. Duhovnika, ki v vzhodnih Cerkvah, kjer je za veljavnost predpisan sveti obred, blagoslovi novoporočenca, tako lahko štejemo za služabnika zakramenta v liturgičnem smislu. |
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| ISSN: | 2385-8907 |
| Contains: | Enthalten in: Edinost in dialog
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| Persistent identifiers: | DOI: 10.34291/Edinost/78/02/Saje |