西欧中世纪教会婚姻法的理论与实践

【作者】 罗辉；

【导师】 刘新成；

【作者基本信息】 首都师范大学 ， 世界史， 2011， 博士

【摘要】 本文试图在前人研究基础上,阐述西欧中世纪教会婚姻法的理论与实践。文章从罗马法和日耳曼法对婚姻的规定入手,从理论与实践两个层面,重点介绍了教会婚姻法关于婚姻形成、结婚过程、婚姻障碍及婚姻解除等内容。本文共分七个部分：导言部分对古典教会法的研究现状进行了综述。第一章简要介绍了古典教会法的五大经典——格兰西的《教会法汇要》、雷蒙德编撰的《格里高利教令集》、《第六书》、《克莱门教令集》以及沙皮伊的《编外卷》的主要内容和形成过程,同时介绍了教会法的法律文献：标准集注、评论、评注集以及教会法汇要学家以及教令集学家,最后阐述了教会婚姻法理论及教会对婚姻司法管辖权的形成。第二章从罗马法、目耳曼法对婚姻形成的规定入手,论述了教会法的婚姻形成理论。教会法强调,双方同意对婚姻形成具有决定性作用,只要双方以某种形式明确交换现在时同意,没有仪式、没有证人、无须家长或封建主同意,也能成就一桩婚姻。将来时的同意之后如果发生了性关系,也被教会视作有效婚姻。在实践中,教会法的婚姻形成理论遭遇了传统婚姻观念的挑战：教会法认定为正式的、有效婚姻往往被人们视为非正式的、无效婚姻；教会法庭对婚姻的司法管辖权受到人们的传统观念抵制,人们认为无需教会干预,自己可以管理自己的婚姻事务；在执行过程中,对于什么样的话语构成一桩婚姻并不明确,由此造成许多执行婚姻的诉讼。第三章论述结婚过程。本章分别论述了罗马法、日耳曼法和教会法关于订婚、彩礼和嫁妆、结婚仪式等内容,相比之下,教会法给予订婚更多意义,并将它作为交换将来时同意的婚姻,除非有婚姻障碍,否则,订婚要履行。尽管教会极力鼓励有情男女以宗教仪式结婚,但是,在亚历山大到肯特公会议期间,宗教结婚仪式不是缔结有效婚姻的必要条件。如果双方同意,甚至无需证人在场见证交换同意,由此造成许多人没有按照结婚程序完成结婚过程,形成秘密婚姻。本章认为,形成秘密婚姻的原因是多方面的,最根本的原因在于教会对于秘密婚姻有效性的认可。第四章论及婚姻障碍。关于婚姻障碍,罗马法、日耳曼法及教会法的规定有类似地方,但是教会法突破了罗马法及日耳曼法规定,承认奴隶之间及奴隶与自由人之间婚姻的有效性,凸显了基督教人人平等的主张和婚礼圣事的特征。同时,教会法认为神职人员、基督徒与犹太人之间的婚姻无效,并且反对姘居。在实践中,几乎没有因为亲属障碍造成婚姻解除,也很少有因胁迫造成的离婚,它从侧面说明教会的婚姻障碍的规定得到了严格遵守,另一方面,这种现象可能与教会法庭对证据的严格要求有关。第五章讨论婚姻解除。罗马法和日耳曼法认为,如果有正当理由,婚姻可以解除,没有正当理由的离婚会受到一定处罚,但婚姻最终可以解除。对于离婚,两者都制订了男女不平等的双重标准,且都允许离婚后再婚。基督教的婚姻规定是在罗马国家的框架下形成的,但是与罗马法的差异巨大,最根本的区别在于教会法认为婚姻是与洗礼相当的圣事,是不可解除的关系,只有在通奸情况下才允许离婚,且只要有一方活着,另一方不得再婚。婚姻以三种方式终止：第一种是配偶死亡,这时,另一方可以再婚；第二种是分食分寝的离婚,婚姻仍然存在,双方都不能再婚；第三种是解除关系式离婚,它认定婚姻从一开始就是无效的。在实践中,配偶死亡再婚的情况存在；但分食分寝的离婚案例很少,一般都会基于暴力伤害；解除关系式离婚表现为多方诉讼,即多个原告诉一名被告,宣称都与被告签订婚约(一般都是秘密婚姻),相当于现代意义的重婚,这种婚姻诉讼为数不少。中世纪离婚诉讼案件总量较少,大多以调解结束。在结束语中,文章强调西欧中世纪教会婚姻法是一部从立法到司法都自成体系的重要法律,它既有继承又有创新。教会婚姻法是在罗马法和日耳曼法有关婚姻规定的基础上形成的,因此,它吸收了大量罗马法和日耳曼法的对婚姻的有关规定,并在此基础上强调婚姻自愿的原则,将婚姻的缔结简单化；同时又将婚姻视为契约,将婚姻视为圣事,是不可解除的关系。在实践中,教会法的婚姻理论在一些地区得到了遵守。同时,教会法庭处理案件极其迅速,工作具有灵活性,但是法律中的明文规定并没有完全得到落实。影响婚姻的因素是多方面的。虽然教会婚姻法在推动自由结婚上迈出了关键一步,且自由结婚为有爱婚姻打下了坚实基础,然而,中世纪一桩婚姻的形成绝不是一部法律所能决定的,法律之外因素,政治利益、家庭利益、个人的经济地位等因素对婚姻的影响巨大。更多还原

【Abstract】 This dissertation, which bases on the studies of Chinese and overseas scholars, examines the marriage theory and practice of canon law in medieval Europe. From the perspective of theory and practice, it deals with the marriage formation, nuptial process, matrimonial impediments and the dissolution of marriage of medieval canon law, which borrows much from Roman law and Germanic law on marriage. This dissertation is divided into seven parts.The introduction sketches out the studies of the classical canon law.Chapter I outlines formulation of the five classical works in classical canon law, which includes Decretum by Gratian, Decretales Gregorii IX by Raymundus, Liber sextus, Constitutiones Clementiae and Shappuis’ Extravagantes communes. It also summarizes the sources and literature of the Canon law——glossa ordinaria, lecturae, summae——and decretists and decrtalists. In addition, the chapter treats the formulation of the marriage theory and the jurisdiction of canon law.In chapterⅡ, I turn to the marriage formation theory in medieval canon law, initiating from the rules of Roman law and Germanic law. The consent between two persons play decisive role in the marriage formation in canon law. Therefore, only the exchange of word of the present consent, no ceremony, no witness, even no parents or feudal lord’s approval, forms a valid marriage. Furthermore, the future consent followed by intercourse also constitutes a marriage. Nevertheless, the marriage formation theory is challenged by the old marriage customs. The medieval people usually regard what the church consider a valid marriage an invalid one. The jurisdiction of church court is also rejected by the traditional ideas. Some people think that they can manage their own marriage affairs without the church interference. What constitute a marriage is ambiguous in practice. As a result, many actions in church court are involved in the enforcement of a marriage.ChapterⅢconcerns the nuptial process. Compared with the betrothal of Roman law and Germanic law, canon law gives it more significance, and regard it the future consent to be married. Betrothal must be enforced unless there is an impediment. Although the church encourages the people to perform the ceremony, it is not necessary for a valid marriage. Even if no people witness the exchange of consent, the spouses’agreement is sufficient for a marriage. As a result, many people did not perform the ceremony in accord with what church rules. These marriages are so-called clandestine marriage. Many factors contribute to the clandestine marriage. The most important reason is that the church regard the clandestine marriage is a valid one.Chapter IV treats the marriage impediments. There are similarities between Roman law, Germanic law and canon law. Canon law recognizes the validity of the marriage between free men and slaves, which break away with the rules of Roman law and Germanic law. It demonstrates that the Christian doctrines, all men are equal and marriage is a sacramentum, are working. In canon law, the marriage between Christian and Jews and the cleric marriage are forbidden. Concubine is opposed by canon law. In practice, few marriages are dissolved for the consanguinity and affinity impediments. Divorces by coercion are unusual. These phenomena show that canon law is strictly abided. Maybe it ascribes to church court strict proof rules.Chapter V deals with the dissolution of marriage. In Roman law and Germanic law, if there is good reason, the marriage can be dissolved. Those who dissolve marriage without good reason can get penalty. But the marriage can be dissolved. Although the marriage theory of canon law is framed on the Roman institutions, they differ with Roman law. The essential difference lies in that the marriage is indissoluble in canon law, because it is the sacramentum as the baptism. Divorces are not permitted except for the adultery. If one spouse is alive, the other is forbidden to remarry. In practice, there are 3 ways to end the marriage. First, when one spouse is dead, the other can remarry. The second is divorce a mensa et thoro, the marriage bond remains, they cannot remarry. The third is divorce a vinculo, it regards that the marriage is annul from the beginning. In practice, there are some cases involving the remarriage after partner’s death. The cases of divorce a mensa et thoro due to force are uncommon. The divorce a vinculo cases bringing to church court are usually multi-party suits. The suit is a three-cornered affair, with two or more plaintiffs and one defendant, all claiming a valid contract of marriage (usually a clandestine marriage) with the same person. It is a bigamous marriage in the modern sense. The number of multi-party suit is substantial. But the absolute amount of the divorce cases is small. Most of them end by compromise.The last part is a conclusion. It concludes that the medieval canon law is systematical in both legislation and jurisdiction, and it has both inheritance and innovation. Basing on the Roman law and Germanic law, Canon law incorporates many rules of these two laws. Canon law simplifies the formation of marriage by only stressing the importance of free agreement. It regards the marriage both a contract and a sacramentum, which leading the marriage to an indissoluble bond. In practice, the marriage theory of Canon law is implemented in some parts of Latin Europe. The church court is rapid and flexible in dealing with suits. But not all descriptions in the law are abided. Many factors are influential to marriage. Though Canon law takes an important step toward free marriage, which founded the affection marriage, it can not shape a marriage alone. Other elements outside the law, such as the political and family benefit, the economic status of the persons, also have an influential effect on marriage.更多还原