{"id":1322,"date":"2010-01-08T07:14:29","date_gmt":"2010-01-08T07:14:29","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/pastoral-and-orthodox-life\/pastoral\/the-problems-of-marriage-and-family\/"},"modified":"2010-01-08T07:14:29","modified_gmt":"2010-01-08T07:14:29","slug":"the-problems-of-marriage-and-family","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/pt\/pastoral-and-orthodox-life\/pastoral\/the-problems-of-marriage-and-family\/","title":{"rendered":"Os problemas do casamento e da fam\u00edlia t\u00eam muitos aspectos - hist\u00f3ricos, jur\u00eddicos e teol\u00f3gicos"},"content":{"rendered":"

a introdu\u00e7\u00e3o<\/strong><\/span><\/p>\n

 Voc\u00ea discutir\u00e1 o tema casamento e fam\u00edlia:<\/p>\n

No in\u00edcio dos anos sessenta, os estudantes universit\u00e1rios do Ocidente discutiam nas suas reuni\u00f5es o tema actual do casamento e da fam\u00edlia com algum sarcasmo. Imaginavam e repetiam ideias que eram dif\u00edceis de acreditar ou contemplar para a pessoa comum, por exemplo: habita\u00e7\u00e3o partilhada, idealistas ou tradicionalistas, homossexualidade, liberdade de div\u00f3rcio... E acumulavam-se todos os dias sinais de deteriora\u00e7\u00e3o da situa\u00e7\u00e3o da fam\u00edlia, como se era uma criatura \u00e0 beira da extin\u00e7\u00e3o.<\/p>\n

<\/p>\n

Contudo, muitas institui\u00e7\u00f5es estavam numa posi\u00e7\u00e3o muito mais fraca do que a fam\u00edlia. Por exemplo, o pai costumava ir trabalhar pela manh\u00e3, onde iniciou sua vida profissional e onde esperava encerrar a vida. A m\u00e3e ficou em casa cuidando de diversos assuntos dom\u00e9sticos sem qualquer reclama\u00e7\u00e3o ou protesto. Se o menino se esfor\u00e7ar muito na escola e tiver sucesso, sem d\u00favida conseguir\u00e1 uma vaga na universidade, seguida de uma posi\u00e7\u00e3o de destaque na sociedade. Depois de um tempo, e depois que o jovem come\u00e7a a se sentir seguro e o futuro parece encorajador, ele come\u00e7a a pensar em casamento e em constituir fam\u00edlia.<\/p>\n

O ambiente familiar era bastante calmo. Mas aos poucos a vida das cidades come\u00e7ou a mudar. A fam\u00edlia era o centro e o objetivo da estrutura social. N\u00e3o foi perfeito, mas foi aceit\u00e1vel.<\/p>\n

Ap\u00f3s a Guerra do Vietname e o regresso de milhares de soldados da guerra, as drogas espalharam-se pelas ruas das cidades depois de terem sido espalhadas apenas nas ruas e zonas pobres. A depress\u00e3o que acompanha os soldados combatentes ap\u00f3s o fim do servi\u00e7o tornou-se a norma entre a maioria dos jovens. Quase todos os jovens traziam uma cura para a depress\u00e3o e pregavam novos princ\u00edpios sobre sexo. Essas pessoas se revoltaram contra as tradi\u00e7\u00f5es e princ\u00edpios da \u00e9poca. Alguns destes protestos foram necess\u00e1rios, mas a maioria foi destrutiva. Depois que a ideia de \u201csexo sem demanda\u201d se espalhou, um homem publicou um livro intitulado \u201cCONFORTO\u201d. Logo se tornou a principal refer\u00eancia desses movimentos, no qual explicava como praticar sexo grupal, trocar esposas e desfrutar do sexo f\u00edsico. prazeres em geral. A infidelidade conjugal e a homossexualidade passaram a ser aceitas como express\u00f5es de liberdade pessoal. Surgiram a AIDS e outras doen\u00e7as sexualmente transmiss\u00edveis. O livro ajudou os fabricantes de contraceptivos, que anteriormente come\u00e7avam a fechar as portas devido \u00e0 liberdade pessoal vivida pelos jovens, a reanimar as suas vendas. Ao mesmo tempo, notamos que o casamento e a fam\u00edlia continuam a cair no abismo.<\/p>\n

De vez em quando, no meio daquela como\u00e7\u00e3o, apareciam alguns sinais de sanidade. O Bispo Jan Spong escreveu no seu famoso livro, \u201cLife in Sin\u201d: \u201cSodomia, div\u00f3rcio, adult\u00e9rio e infidelidade s\u00e3o actos aceit\u00e1veis, at\u00e9 mesmo morais, para o nosso tempo\u201d. fora do casamento\u201d. Se o casamento e a fam\u00edlia alcan\u00e7aram a posi\u00e7\u00e3o que alcan\u00e7aram, n\u00e3o \u00e9 porque a Igreja tenha abandonado a sua responsabilidade de defender o ensinamento b\u00edblico e a fidelidade conjugal. A raz\u00e3o \u00e9 que alguns crist\u00e3os influentes tomaram decis\u00f5es que rejeitam os ensinamentos da B\u00edblia em nome de outros princ\u00edpios que s\u00e3o mais elevados para eles, \u201cautonomia pessoal\u201d, \u201cfa\u00e7a o que quiser\u201d, e outros.<\/p>\n

\u00c9 f\u00e1cil descartar esses pensamentos como passageiros. Mas se considerarmos que a taxa de div\u00f3rcio \u00e9 de cinquenta por cento, e que menos de vinte e cinco por cento das fam\u00edlias vivem numa fam\u00edlia no seu sentido tradicional (marido, mulher e filhos naturais ou adoptados), temos a certeza de que a \u201cinstitui\u00e7\u00e3o\u201d do casamento enfrenta um grande dilema. Um dilema que n\u00f3s ortodoxos devemos enfrentar e lidar, pelo bem do futuro da nossa espiritualidade e do nosso testemunho ao qual somos chamados e que somos convidados a levar a uma sociedade turbulenta e confusa. Por que os Ortodoxos rejeitam o princ\u00edpio de \u201cFa\u00e7a o que lhe agrada e o que voc\u00ea deseja?\u201d Como podemos explicar aos nossos filhos e aos nossos vizinhos porque \u00e9 que a Igreja d\u00e1 \u00eanfase ao sexo apenas no casamento e no casamento apenas uma vez, num servi\u00e7o aben\u00e7oado pela Igreja? Se a tecnologia nos permite ter filhos sem sexo e sexo sem filhos, ent\u00e3o qual \u00e9 a l\u00f3gica de determinar o sexo apenas no casamento?<\/p>\n

A resposta a estas quest\u00f5es encontra-se, como em v\u00e1rias quest\u00f5es morais, na liturgia e noutros servi\u00e7os religiosos. Encontramos na Ep\u00edstola aos (Ef\u00e9sios 5, 20-33) a resposta mais clara: \u201cDai gra\u00e7as a Deus Pai em todos os momentos... sujeitai-vos uns aos outros por rever\u00eancia a Cristo... O marido \u00e9 o cabe\u00e7a do esposa, assim como Cristo \u00e9 o cabe\u00e7a da igreja, que \u00e9 o seu corpo e ele \u00e9 o seu Salvador... Maridos, amem suas esposas como ele ama a Cristo Igreja...) O ap\u00f3stolo Paulo nos explica nesta carta que o casamento \u00e9 uma eterna \u201crela\u00e7\u00e3o de alian\u00e7a\u201d na qual a unidade \u201cdo corpo se realiza de forma misteriosa com o corpo de Cristo, que \u00e9 a Igreja\u201d.<\/p>\n

Estas passagens foram mal interpretadas por diferentes grupos, alguns de m\u00e1 f\u00e9 e outros de boa f\u00e9. A maioria dos int\u00e9rpretes considerou a declara\u00e7\u00e3o do Mensageiro um sistema \u201cpatriarcal\u201d ou sexual, ou a submiss\u00e3o absoluta das mulheres aos homens. Mas a interpreta\u00e7\u00e3o destas passagens deve ser vista da perspectiva da \u201cluz da cruz\u201d. O segredo da rela\u00e7\u00e3o de Cristo com a Sua Igreja \u00e9 uma rela\u00e7\u00e3o de humildade e doa\u00e7\u00e3o, \u201cpurificando-a de toda mancha e ruga\u201d. Isto foi conseguido pela m\u00e3e que a alimentou e cuidou dela como sendo sua propriedade e seu corpo. Atrav\u00e9s da morte e ressurrei\u00e7\u00e3o Daquele que permanece eternamente \u201ccrucificado\u201d (Mateus 28:5), \u201cDeus cumpriu a promessa do Antigo Testamento. No novo Israel, a promessa de Deus foi cumprida e a fam\u00edlia tradicional tornou-se poss\u00edvel de acordo com os ensinamentos. do Novo Testamento, que Cris\u00f3stomo chama de \u201ca pequena igreja\u201d. Neste microcosmo eclesi\u00e1stico, o homem e a mulher tornam-se \u201cum s\u00f3 corpo\u201d, entregando as suas vidas um ao outro num compromisso eterno e ao mesmo tempo aceitando voluntariamente participar na obra da cria\u00e7\u00e3o. Os antigos diziam: O casamento atinge dois objetivos: primeiro, estabelecer um v\u00ednculo de amor entre o casal e, segundo, trazer nova vida ao mundo.<\/p>\n

O ap\u00f3stolo Paulo acrescenta (1 Cor\u00edntios 7:16) que h\u00e1 outro objetivo. Ou seja, al\u00e9m do amor e da cria\u00e7\u00e3o, os c\u00f4njuges trabalham juntos para a sua pr\u00f3pria salva\u00e7\u00e3o e para a salva\u00e7\u00e3o dos seus filhos. Este \u00e9 o objetivo mais importante e mais elevado do casamento.<\/p>\n

Por que n\u00e3o nos entregamos ao que \u00e9 conhecido como \u201csexo livre\u201d? Por que escolhemos o caminho dif\u00edcil para obter um casamento honrado e imaculado? Onde est\u00e1 o valor de se privar do prazer \u201cnatural\u201d do sexo quando queremos e com quem queremos? Se o sexo \u00e9 um segredo sagrado de acordo com a B\u00edblia, ent\u00e3o porque \u00e9 que trabalhamos tanto para manter a pureza num mundo conhecido pelas suas pervers\u00f5es?<\/p>\n

A resposta a estas perguntas n\u00e3o estar\u00e1 nas aulas de \u00e9tica: \u201cN\u00e3o fa\u00e7a isso porque\u2026\u201d, mas a encontraremos na promessa da alian\u00e7a, na experi\u00eancia conjugal onde a maior plenitude e a maior alegria se baseiam na fidelidade e na f\u00e9. . S\u00e3o Jo\u00e3o Cris\u00f3stomo diz: \u201cA nossa vida na terra \u00e9 curta e passageira. Mas se fizermos a vontade de Deus e trocarmos esta vida pela pr\u00f3xima, (marido e mulher) estar\u00e3o sempre com Cristo e um com o outro.<\/p>\n

Esta esperan\u00e7a \u00e9 o que preserva a Igreja no seu dif\u00edcil caminho rumo ao Reino. Preserva tamb\u00e9m o matrim\u00f3nio e, com o tempo, produz o que deveria ser: um \u00edcone do amor divino e um crucifixo onde o amor se renova constantemente. Am\u00e9m.<\/p>\n

O desenvolvimento do casamento na era bizantina<\/strong><\/span><\/p>\n

Neste estudo, baseei-me nas refer\u00eancias do Syntagma do historiador jur\u00eddico Blast\u00e1rio no s\u00e9culo XIV, ou seja, antes da queda do Imp\u00e9rio Bizantino. Examinarei a rela\u00e7\u00e3o do casamento com a liturgia e outros sacramentos sagrados da Igreja. Quanto ao sintagma, \u00e9 a enciclop\u00e9dia das leis seculares adotadas na igreja da \u00e9poca. A Enciclop\u00e9dia examina principalmente o casamento. Influenciou grandemente o pensamento teol\u00f3gico e jur\u00eddico ortodoxo e, at\u00e9 o s\u00e9culo XII, permaneceu uma refer\u00eancia pr\u00f3xima e \u00fanica para todas as leis do casamento.<\/p>\n

O escritor coletou leis eclesi\u00e1sticas, e o imp\u00e9rio e suas institui\u00e7\u00f5es seculares ajudaram a igreja na implementa\u00e7\u00e3o das leis por todos os meios \u00e0 sua disposi\u00e7\u00e3o.<\/p>\n

A Enciclop\u00e9dia inclui vinte e quatro cap\u00edtulos: Os cap\u00edtulos 1 a 13 discutem o casamento e suas leis. Blast\u00e1rio diz: \u201cO casamento na igreja foi estabelecido primeiro com uma \u201cb\u00ean\u00e7\u00e3o\u201d, depois uma \u201ccoroa\u00e7\u00e3o\u201d e depois um \u201ccontrato\u201d.<\/p>\n

B\u00ean\u00e7\u00e3o significa noivado, e o noivado n\u00e3o pode ocorrer legalmente antes dos doze anos para os homens e ao final dos quatorze anos para as mulheres. O mesmo se aplica ao casamento. Quanto \u00e0 anula\u00e7\u00e3o do noivado, esta \u00e9 feita da mesma forma que a anula\u00e7\u00e3o do casamento, pelo que deve basear-se em fundamentos espec\u00edficos e legais.<\/p>\n

Segundo a legisla\u00e7\u00e3o do imperador Alexis Camnos (1018-1118), o serm\u00e3o \u00e9 realizado com b\u00ean\u00e7\u00e3o, ou seja, com ora\u00e7\u00e3o especial e espec\u00edfica. O objetivo da ora\u00e7\u00e3o \u00e9 invocar a gra\u00e7a do Esp\u00edrito Santo para cumprir o compromisso e torn\u00e1-lo insepar\u00e1vel. Com esta ora\u00e7\u00e3o, o noivado foi considerado casamento. Porque o casamento se completa e se alcan\u00e7a ao completar o noivado. O noivado n\u00e3o inclu\u00eda todos os deveres conjugais, ou seja, n\u00e3o unia os c\u00f4njuges a uma s\u00f3 pessoa.<\/p>\n

Quanto \u00e0 palavra \u201ctoj\u201d, significa a ora\u00e7\u00e3o b\u00e1sica para o casamento. A ora\u00e7\u00e3o do serm\u00e3o e a ora\u00e7\u00e3o da coroa\u00e7\u00e3o s\u00e3o os dois passos para completar a unidade.<\/p>\n

Existem diferentes teorias relacionadas com a terceira sec\u00e7\u00e3o, ou seja, \u201co contrato\u201d, e a sua rela\u00e7\u00e3o com o casamento. A teoria mais aceite \u00e9 que - 1- Como o noivado e o casamento foram conseguidos atrav\u00e9s da adi\u00e7\u00e3o de uma b\u00ean\u00e7\u00e3o, pode-se dizer que o \u201c. contrato\u201d aplica-se ao casamento de hereges que n\u00e3o foram autorizados a casar na igreja - 2- Porque Como o casamento e o noivado s\u00e3o realizados por um sacerdote ordenado, o contrato \u00e9 celebrado por uma pessoa autorizada pelo Estado. Quanto \u00e0 sua finaliza\u00e7\u00e3o, ser\u00e1 assim:<\/p>\n

Antes da realiza\u00e7\u00e3o do servi\u00e7o religioso, o casal e suas fam\u00edlias vinham e assinavam o que ficou conhecido como \u201cContrato dos Cruzados\u201d. Porque a assinatura foi feita com caneta em formato de cruz. O acordo significa que as duas partes concordaram em unir-se e manifestaram o seu acordo tocando nos pais com a ponta da caneta com que ambas as partes assinaram. Ambas as partes podem ent\u00e3o fazer doa\u00e7\u00f5es e transferir as terras para o nome do outro c\u00f4njuge. Depois que o deputado estadual aprova o que aconteceu antes dele, todos v\u00e3o \u00e0 igreja para encerrar o culto.<\/p>\n

Casamento, liturgia e transmiss\u00e3o de b\u00ean\u00e7\u00e3os<\/strong><\/span><\/p>\n

\u201cBalsamon\u201d, a refer\u00eancia jur\u00eddica mais importante e conhecida, diz: \u201cO casamento \u00e9 conclu\u00eddo pela b\u00ean\u00e7\u00e3o e pela comunh\u00e3o\u201d.<\/p>\n

Os manuscritos do s\u00e9culo XIV confirmam a mesma coisa. Do exposto, podemos compreender a rela\u00e7\u00e3o entre Comunh\u00e3o e casamento depois de compar\u00e1-los com o tema da \u201cexcomunh\u00e3o\u201d. Existem dois tipos de priva\u00e7\u00e3o de comunh\u00e3o: A primeira ocorre como resultado do \u201cpecado de comunh\u00e3o\u201d. A excomunh\u00e3o aqui \u00e9 tempor\u00e1ria e \u00e9 corrigida pelo arrependimento. Quanto ao segundo tipo, \u00e9 permanente e resulta na separa\u00e7\u00e3o completa dos privados da membresia da igreja.<\/p>\n

A Igreja considera sagrado o casamento de duas pessoas. Quanto \u00e0 sua participa\u00e7\u00e3o na Comunh\u00e3o, expressa o cumprimento do seu casamento e o merecimento do que obtiveram (ou seja, o casamento na igreja). A comunh\u00e3o tamb\u00e9m significa que a igreja aprovou e aben\u00e7oou o casamento e que a uni\u00e3o foi completada pela obra redentora de Cristo.<\/p>\n

Blastarus considerava a liturgia o cumprimento do papel simb\u00f3lico do casal e a sua elegibilidade para o casamento. Saber que a participa\u00e7\u00e3o na liturgia n\u00e3o era um pr\u00e9-requisito para o casamento. Quanto \u00e0 ora\u00e7\u00e3o que invoca o Esp\u00edrito Santo para descer sobre os c\u00f4njuges e uni-los, \u00e9 a subst\u00e2ncia b\u00e1sica da \u201cb\u00ean\u00e7\u00e3o\u201d, isto \u00e9, do servi\u00e7o de noivado e depois da \u201ccoroa\u00e7\u00e3o\u201d. Os historiadores descreveram \u201cb\u00ean\u00e7\u00e3o\u201d como a concess\u00e3o de gra\u00e7a espiritual e sagrada. Quanto ao sacerdote, ele atuou como mediador entre a humanidade e o divino, e foi o ve\u00edculo ao qual o Esp\u00edrito Santo concedeu a gra\u00e7a da santifica\u00e7\u00e3o. Aquela b\u00ean\u00e7\u00e3o que sai do vaso para descer sobre o casal e santific\u00e1-los. \u00c9 assim que a unidade \u00e9 alcan\u00e7ada entre os c\u00f4njuges.<\/p>\n

Balsamon diz: \u201cA b\u00ean\u00e7\u00e3o que o sacerdote d\u00e1 aos casais \u00e9 a mesma e uma extens\u00e3o daquela b\u00ean\u00e7\u00e3o que o Senhor concedeu \u00e0 minha noiva em Can\u00e1 da Galil\u00e9ia\u201d.<\/p>\n

As palavras \u201caben\u00e7oar\u201d, \u201ccoroar\u201d, \u201ce manter\u201d s\u00e3o uma descri\u00e7\u00e3o dos tr\u00eas passos do casamento, cada um dos quais carrega consigo uma parte do casamento, e todos juntos alcan\u00e7am o casamento completo. A palavra \u201caben\u00e7oar\u201d significa que ocorreu um noivado formal, e este noivado imp\u00f5e uma responsabilidade negativa ao casamento, quero dizer a responsabilidade de fidelidade absoluta e compromisso com ambos os c\u00f4njuges que se tornar\u00e3o marido e mulher no futuro. A \u201ccoroa\u00e7\u00e3o\u201d \u00e9 o servi\u00e7o que completa a unidade que foi colocada no noivado e mostra o lado positivo do casal. Quanto ao \u201ccontrato\u201d, \u00e9 uma declara\u00e7\u00e3o de um acordo escrito com um significado secular que pode incluir a transfer\u00eancia de meios de subsist\u00eancia, dinheiro e outros assuntos ap\u00f3s a aprova\u00e7\u00e3o do casamento pelos pais. As duas primeiras etapas ocorreram na igreja e a partir da igreja. O terceiro passo refere-se ao direito civil, e a igreja n\u00e3o tem interfer\u00eancia nele.<\/p>\n

Blastarus considerou a liturgia como a perfei\u00e7\u00e3o do servi\u00e7o matrimonial e para mostrar a import\u00e2ncia do evento.<\/p>\n

Metropolita Paulo Saliba
2006 26 de setembro
No site da Arquidiocese da Austr\u00e1lia e Nova Zel\u00e2ndia<\/p>","protected":false},"excerpt":{"rendered":"

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