Christian view of marriage |
Christian view of marriage - In the Christian faith,
marriage is viewed as a lifelong union of a man and a woman in the eyes of God. One
commonly used text is from the Gospel of Matthew.
- "...For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.
So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate." Matthew 19:
5-6
Virtually all Christian denominations frown on divorce, although some more harshly than others.
In Roman Catholicism, marriage is one of the seven sacraments, usually considered as celebrated by the spouses. It is
the basis of the family, the fundamental unit of the referring community (ordinarily
the parish). See related articles of Canon law: [1] (latin).
The ideal references are found in the Holy Family (Joseph the Betrothed and
the Virgin Mary).
Virginity however, is the preferred state in Catholic belief.
The primary purpose of marriage is to fulfill a vocation in the nature of man and woman, for the procreation and education of
children, and to stand as a symbol of the mystical union between Christ and his Church. [2] The secondary aim is the mutual
reciprocal help and it is also a "remedy to concupiscence". Fecundity is a good, a gift and an end of marriage. By giving life,
spouses participate in God's fatherhood. Carnal union is morally legitimate only when a definitive community of life between a
man and woman has been established. Human love does not tolerate "trial marriages". It demands a total and definitive gift of
persons to one another.
Husband and wife have to share the same house; with cohabitation the marriage is presumed consummatum, unless a proof
of the contrary is produced.
Sexual intercourse is termed the Marriage debt. This refers to the idea that Marriage is a contract where each party assumes
total control of the other's body. At almost any time, within reason, a partner's asking for the fulfilment of that debt must be
satisfied. Like any repayment of a debt, when done with the right intention and circumstances sexual intercourse is a meritorious
act, gaining graces for the participants.
Divorce
Marriage's principal qualities are unitas atque indissolubilitas (Latin for "unique and indissoluble" (is this
translationright?)), therefore Catholicism absolutely refuses divorce (voluntary
termination of the marriage), but canon law recognises a few cases in which it is
permitted, i.e.: violence (even psychological), error and (most frequently) non-consummation (ratum et non consummatum)
- absence of sexual intercourse). Apart from these exceptions
(which must be proved beyond all doubt), divorce is practically non-existent in the Catholic mentality; once a couple weds, there
is no way to dissolve the marriage. The separation of spouses while maintaining the marriage bond can be legitimate in certain
cases provided for by canon law.
A loophole was developed in order to work around this prohibition, so that a couple could effect what amounted to a divorce if
they could prove that their marriage was invalid in the first place; this technique was known as an annullment. Annullments are processed by a special tribunal,
the Sacra Rota (an organ of Roman curia) and the percentage granted is statistically very low.
Today Catholics in the U.S. can so easily attain annullments, for a modest to substantial donation, that it is considered
de facto divorce. This is not however what is still stressed by Vatican, that officially always declares a total, absolute denial of consent; moreover, it
would evidently be quite difficult to find a theological justification for the dimunition of a sacrament's value. (I think
that sentence wants rewriting, but I can't quite work out what it's supposed to mean) As for civil effects of the religious
marriage, in January 2002 a declaration by Pope John Paul II made it clear that Catholic civil lawyers and judges must refuse to take
divorce cases [3] and must avoid getting involved
at any level in any cooperation with divorce, however indirect.
It has been admitted that civil divorce could be allowed in special cases, eg if it represents the only possible way of
ensuring certain legal rights, the care of the children, or the protection of inheritance. This position indeed might not be
completely reflecting the effective position of the Holy See, and seems more
related to special individual cases, rather than a possible escamotage: even if the Church has always denied any
valuable content for the civil marriage, a divorce remains a divorce, a grave offense against the natural law, and the practice
is not at all welcomed by the Church, even when regarding civil aspects only. Divorce is considered immoral "also because it
introduces disorder into the family and into society. This disorder brings grave harm to the deserted spouse, to children
traumatized by the separation of their parents and often torn between them, and because of its contagious effect which makes it
truly a plague on society". Contracting a new union, even if it is recognized by civil law, adds to the gravity of the
rupture: the remarried spouse is then in a situation of public and permanent adultery.
A divorcee (unless his/her marriage was annulled by Sacra Rota) cannot be allowed to receive the Holy Communion; a few priests that volountarily had allowed divorcees to
receive it, were also suspended a divinis (forbidden to celebrate mass and suspended from clerical duties). This does
not imply that divorcees are put out of the community, on the contrary in recent times an increasing attention is given them, but
certain limits will remain unaltered.
It has to be noted that effectively the canon law strictly requires that spouses and celebrating priest deeply verify the opportunity of each marriage before it is celebrated. This is meant as a means to
avoid enforcing those causes that might later lead to an unsatisfactory marital life (and a separation). Pre-marriage courses
have to be followed by the spouses, in order to verify the potential affinities for a future common life, and a certain time is
ordinarily required between the request and the celebration, so to allow a time delay clearly intended for the purpose of
suggesting a reflection on the real reciprocal intentions.
Other issues
Another increasing attention is instead severely tributed to marriages with one of spouses belonging to another religion
(so-called "mixed-marriages"): these are evidently not welcome, since the letter of the Canon law expressely defines the marriage
as a "contract" between baptised spouses. Still, a marriage between non baptised spouses is called legitimum when
validly celebrated, but it is really not encouraged.
Polygamy is described as "not in accord with the moral law". Conjugal communion is radically contradicted by polygamy; this,
in fact, directly negates the plan of God which was revealed from the beginning, because it is contrary to the equal personal
dignity of men and women who in matrimony give themselves with a love that is total and therefore unique and exclusive." Catholic
teaching holds that even the Patriarchs were breaking the natural law with their polygamy, although God created an exception for
them.
Information on Catholic annullments - Diocese of San Jose Annulment Tribunal - Catholic divorce - Catholic Familyland - In Vatican website, catechism contents about marriage and
divorce
View of Orthodox Christians
In Eastern Orthodoxy, marriage is also treated as a sacrament,
and as an ordination, and (like all ordinations) like a martyrdom, as each spouse learns to die to himself or herself for the
sake of the other. Like all ordinations, it is viewed as revealing and sealing the relationship that has formed between the
couple. In addition, marriage is an icon or image of the relationship between Jesus Christ and the Church. This somewhat akin to the Old
Testament prophets' use of marriage as an analogy to describe the relationship between God and Israel. Divorce is
discouraged, but allowed, in this case to acknowledge that the relationship no longer exists. A priest or deacon is not permitted
to remarry and also remain a priest or deacon, whether they have been divorced or widowed. (Bishops are always celibate.) A lay
member may obtain permission to remarry under the counsel of a priest, but the ceremony and prayers would be different, less
joyful and more sobre and sombre.
Overall, there is a far less legislative approach regarding married life than in Roman Catholilcism.
Protestant denominations tend to have their own individually applicable doctrines, which represent only the churches in
communion with one another. However, some beliefs are typical of almost all Protestants. And, there are intra-denominational and
cross-denominational movements, within which the beliefs and practices of adherents are more narrowly defined.
Protestants typically acknowledge a difference between a sacrament (Baptism and
Communion), and all other ordinances of God by which the favor of God is shown to
men. Marriage, for example, is held to be ordained by God for the union between a man and a woman, according to all but an
exceptional few Protestant denominations. This is made clear as found in the teaching of the Bible in the book of Genesis 1:24
"For this reason a man will leave his father and mother and be united to his wife, and they will become one in flesh."
This passage is also seen in the book of Mathew chapter nineteen. Nearly all official definitions of faith and practice, in
Protestant denominations where such definitions exist, hold that the companionship of Christian marriage is intended by God's
design for producing children, and thus through multiplication subduing the earth. Evangelical Protestants are likely to adhere
to these biblical views.
Most Protestants are less likely to hold a negative view of birth
control and many see sexual pleasure within marriage as a gift of God.
The liberal viewpoint,
which may permit homosexual marriage and even extra-marital sex, is gaining some strength in a few of the mainline Protestant
denominations.
See Also:
In addition to the limitations on who may marry (discussed above), Evangelicals take a strict view of the nature of marriage. For Evangelicals, marriage is the only appropriate channel for sexual expression
and divorce is permissible, if at all, only in very specific circumstances. Marriage
is seen as a solemn covenant between the couple and God. The man is considered to be the
servant-leader of the household and his wife is expected to submit to him. This is, however, in the context that a husband is
expected to protect and care for his wife and put her needs before his own. These principles reflect the concept that Christ is
the head of the Church, or those who call themselves His followers, and loves her even to the point of dying for her.
More on the Liberal
Protestant View
Theological liberals, almost by definition, give a great deal of consideration to cultural norms. In the so-called "western
world", the primary place where liberal Protestantism is found, pre-marital sex, homosexuality and divorce are increasingly becoming the norm and
so liberal Protestants have become increasingly accepting of these practices. While liberals view divorce as regrettable, they
generally do not believe it to be sinful. Likewise, pre-marital sex may be considered to be unwise, but since it is not unusual
it is often considered to be acceptable. Since the rise of feminism liberals also
generally reject any claim of male headship and see the husband and wife as an equal team.
View of non-Protestant, non-Catholic Christians
In the Church
of Jesus Christ of Latter-day Saints (LDS Church; see also Mormon),
"Eternal Marriage" is a sacred covenant between a man, a woman and
God performed by a priesthood authority in the
temples of the Church. Eternal Marriage is legally recognized,
but unlike other civil marriages, Eternal Marriage is intended to continue into the afterlife after the resurrection if the man and woman do
not break their covenants. Eternally married couples are often referred to as being "sealed" to each other. Sealed couples who keep their covenants are also promised to have their
posterity sealed to them in the after life. Thus, the slogan of the LDS Church: "families are forever". The LDS Church encourages
its members to be in good standing with it so that they may marry in the temple. "Cancellation of a sealing", sometimes
incorrectly called a "temple divorce", is uncommon and is granted only by the highest authority in the Church. Civil divorce and
marriage outside the temple is somewhat of a stigma in the Latter-day
Saint culture although currently the Church itself directs its local leaders not to advise members about divorce one way or
another.
(please insert other denominational views here)
A helpful essay on the Christian view of meaning
and permaence of Marriage.
Also see the entry on Religious aspects of
marriage for all religions.
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