Download To Have and to Hold: Marrying and its Documentation in by Philip L. Reynolds, John Witte Jr. PDF

By Philip L. Reynolds, John Witte Jr.

This quantity analyzes how, why, and whilst pre-modern Europeans documented their marriages - via estate settlements, prenuptial contracts, courtroom testimony, church weddings, and extra. The authors contemplate either the functionality of documentation within the strategy of marrying and what the surviving records say approximately pre-modern marriage. After studying the rules of Western marriage set via Roman legislations and Patristic theology, the chapters supply brilliant case reports of marital files and practices in medieval France, England, Iceland, and eire, and in Renaissance Florence, Douai, and Geneva.

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To Have and to Hold: Marrying and its Documentation in Western Christendom, 400-1600

This quantity analyzes how, why, and whilst pre-modern Europeans documented their marriages - via estate settlements, prenuptial contracts, courtroom testimony, church weddings, and extra. The authors think about either the functionality of documentation within the strategy of marrying and what the surviving records say approximately pre-modern marriage.

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Additional info for To Have and to Hold: Marrying and its Documentation in Western Christendom, 400-1600

Sample text

Although any theory involving a battle played out between two opposing forces is inevitably too simple to capture the complexity of what went on in fact (and one should keep in mind that the laity as well as the clergy constituted the “church”), subsequent studies have generally 49 See Brundage, Law, Sex, and Christian Society (n. 14 earlier), references under “Impediments, marital: force and fear” and “Constant man standard” in the index. In most of the English cases, the litigant is a wife complaining that her parents forced her into the marriage, although in a few cases, the husband is accused of forcing his wife into marriage: see Sara M.

Nicholas finds precedent for veiling and benediction both in Genesis 1:28, in which God blessed the first couple and commanded them to “be fruitful and multiply,” and in the prayers of Tobias and Sarah (Tob. 8:4, 6–9). 67 By alluding to the story of Tobias, Nicholas construes the nuptial blessing as a pious deferment of consummation, for that is the point of the story: Tobias and his bride waited for three days, praying instead of consummating their marriage. The 65 De eccl. 7 (92): “Quod autem nubentes post benedictionem a leuita uno inuicem uinculo copulantur, uidelicet ne conpagem coniugalis unitatis disrumpant.

P1: JZZ 0521867363c01 CUFX069/Reynolds 0 521 86736 3 December 11, 2006 Marrying and Its Documentation in Pre-modern Europe 20:0 21 blessings of Tobias’s marriage appear in both dotal charters and nuptial liturgies,68 in which they served both as precedents for liturgical blessing and as proof that marriage was a blessed and not a sinful state. In some regions, the clergy encouraged newlyweds to observe the “Tobias nights,” by postponing consummation during the first night or first three nights of their marriage.

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