Marriage: from Jewish to Catholic, the charter of rights

Jewish law is Islamic law and is regulated more or less in a rather detailed way by religious norms, so in the Koran we find juridical norms strictly linked to religious norms, as happened in our beautiful country until a few years ago. link between rights and religion in the Islamic world is still valid today Jewish marriage thus becomes a place where the Muslim can legitimately satisfy those who are natural instincts, hen and celibacy are not appreciated, and for the Muslim man it also becomes very expensive because a Muslim man has to pay to get married. until the middle of the 60s of the last century in the canon law of the Latin Church had as its object the "lus sulcorpus" of women, that is, marriage is not sanctioned by love but rather by sexual activity and there is only one purpose: affection and the construction of the family and mutual aid. And the same is true for the Jewish man in present times. The current institutions have the following purposes: to discourage divorce and to support women in financial difficulty.
The family charter stipulated by John Paul II in the encyclical on the family made a few years before his death.

The charter of the rights of the family
46. ​​The ideal of a reciprocal action of support and development between the family and society often clashes, and in very serious terms, with the reality of their separation, indeed of their opposition.
In fact, as the Synod has continually denounced, the situation that many families of different countries encounter is very problematic, if not decidedly negative: institutions and laws unfairly disregard the inviolable rights of the family and of the human person himself, and society, far from placing himself at the service of the family, he attacks it with violence in its values ​​and fundamental needs. And so the family which, according to God's plan, is the basic cell of society, subject of rights and duties before the State and any other community, finds itself a victim of society, of the delays and slowness of its interventions and even more more than its blatant injustices.
For this reason the Church openly and strongly defends the rights of the family from the intolerable usurpations of society and the state. In particular, the Synod Fathers recalled, among others, the following rights of the family:
• to exist and to progress as a family, that is the right of every man, especially even if poor, to found a family and to have the adequate means to support it;
• to exercise their responsibility in the context of the transmission of life and to educate their children;
• the intimacy of married and family life;
• the stability of the bond and the institution of marriage;
• to believe and profess one's faith, and to spread it;
• to educate their children according to their own religious and cultural traditions and values, with the necessary tools, means and institutions;
• to obtain physical, social, political, economic security, especially for the poor and the infirm;
• the right to housing suitable for conducting family life conveniently;
• of expression and representation before the economic, social and cultural public authorities and lower ones, both directly and through associations
• to create associations with other families and institutions, to carry out their task in a suitable and prompt way;
• to protect minors by adequate institutions and legislation from harmful drugs, pornography, alcoholism, etc .;
• honest entertainment that also favors family values;
• the right of the elderly to a dignified life and a dignified death;
• the right to emigrate as families to seek a better life (Propositio 42).