The only thing needed to create a marriage was for both partners to state their consent to take one another as spouses. But Jesus' followers during the first four or five generations after his death were far more concerned about sexual morality than Jesus himself had been. The leaders of the medieval church, although occasionally sensitive to the problems and moral dilemmas of their flocks, were often indifferent to the social implications that their policies created. Thus the view that sex and reproduction are inextricably joined together reflects the experience of most men. Again, the male head of household was not part of his own familia. Nowhere was their indifference more marked than in matters concerning reproduction and family life. In the later medieval period, the wedding ceremony moved from the house of the bride to the church.
But while Augustine and his contemporaries cautioned against intercourse for pleasure, they also reminded their married hearers that they were obliged to give their spouses sex on demand. Unlike procreationists, pollutionists strongly favor limiting marital relations by restricting the times, seasons, places, and circumstances in which sex is allowed. Vows were exchanged outside the church BTW, the priest gave the bride to the groom Although it might still be a bit early to change your Facebook status. It began with a procession to the church from the bride's house. Just as each spouse was entitled to sexual service from the other on demand, so each was entitled to require sexual fidelity from the other. The prophets, he claimed, made love to their wives rationally and solely for procreative purposes. Apparently they have trouble getting into the rules of the Swedish dating game. The bride didn't have to even be there for that. We are more likely dealing with an unintended result of the Church's urge to protect the sanctity of sex, rather than with policy consciously created to enrich the ecclesiastical establishment. Witnesses were not always necessary, nor was the presence of the clergy. For Protestants, marriage was a basic Christian institution, approved by Scriptures, and integral to a full human life. It suggests that simply enacting theological principles into law is not likely to be a rewarding exercise. Intercourse in a "natural fashion but with contraceptive intent Gratian classed as a very slight sin, a moral blemish, much like such other minuta peccata as excessive talking, eating after one's hunger was sated, registering annoyance at an importunate beggar, or oversleeping, and as a result being later for divine services. Patristic discussions of the place of sex in the Christian life are shot through with a fundamental ambivalence about the place of women in the scheme of salvation. Problems involving sexual conduct were also at issue in the struggles between Protestant and Catholic. Nowhere was their indifference more marked than in matters concerning reproduction and family life. If you want to ask out someone that you already know, from work for example, you usually skip the night out and go directly to the fika. Virtually all restrictions that now apply to sexual behavior in Western societies stem form moral convictions enshrined in medieval canonical jurisprudence. Musicians accompanied the procession. If consummation was not essential, it might follow that sexual impotence constituted no reason for holding a marriage invalid, and Augustine at any rate seems to have subscribed to this view. A mutual decision to forego sexual relations canceled the marital debt, and neither party could thenceforth rescind that decision. Only propagation of the species, Augustine warned, entitled them to make use of the marital privileges blamelessly. The first portion consisted of the families of the groom and bride drawing up the papers. But Jesus' followers during the first four or five generations after his death were far more concerned about sexual morality than Jesus himself had been.
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