Added: Elecia Demers - Date: 10.08.2021 05:18 - Views: 14870 - Clicks: 7982
God himself is the author of marriage. Marriage is not a purely human institution despite the many variations it may have undergone through the centuries in different cultures, social structures, and spiritual attitudes. These differences should not cause us to forget its common and permanent characteristics. Although the dignity of this institution is not transparent everywhere with the same clarity, some sense of the greatness of the matrimonial union exists in all cultures. For man is created in the image and likeness of God who is himself love. It is good, very good, in the Creator's eyes.
And this love which God blesses is intended to be fruitful and to be realized in the common work of watching over creation: "And God blessed them, and God said to them: 'Be fruitful and multiply, and fill the earth and subdue it. This experience makes itself felt in the relationships between man and woman.
Their union has always been threatened by discord, a spirit of domination, infidelity, jealousy, and conflicts that can escalate into hatred and separation. This disorder can manifest itself more or less acutely, and can be more or less overcome according to the circumstances of cultures, eras, and individuals, but it does seem to have a universal character. As a break with God, the first sin had for its first consequence the rupture of the original communion between man and woman. Their relations were distorted by mutual recriminations; their mutual attraction, the Creator's own gift, changed into a relationship of domination and lust; and the beautiful vocation of man and woman to be fruitful, multiply, and subdue the earth was burdened by the pain of childbirth and the toil of work.
To heal the wounds of sin, man and woman need the help of the grace that God in his infinite mercy never refuses them. The punishments consequent upon sin, "pain in childbearing" and toil "in the sweat of your brow," also embody remedies that limit the damaging effects of sin. After the fall, marriage helps to overcome self-absorption, egoism, pursuit of one's own pleasure, and to open oneself to the other, to mutual aid and to self-giving. In the Old Testament the polygamy of patriarchs and kings is not yet explicitly rejected. Nevertheless, the law given to Moses aims at protecting the wife from arbitrary domination by the husband, even though according to the Lord's words it still carries traces of man's "hardness of heart" which was the reason Moses permitted men to divorce their wives.
Tradition has always seen in the Song of Solomon a unique expression of human love, a pure reflection of God's love - a love "strong as death" that "many waters cannot quench. She sees in it the confirmation of the goodness of marriage and the proclamation that thenceforth marriage will be an efficacious of Christ's presence. However, Jesus has not placed on spouses a burden impossible to bear, or too heavy - heavier than the Law of Moses.
It is by following Christ, renouncing themselves, and taking up their crosses that spouses will be able to "receive" the original meaning of marriage and live it with the help of Christ. This is a great mystery, and I mean in reference to Christ and the Church.
Already Baptism, the entry into the People of God, is a nuptial mystery; it is so to speak the nuptial bath which precedes the wedding feast, the Eucharist. Christian marriage in its turn becomes an efficacious , the sacrament of the covenant of Christ and the Church. Since it ifies and communicates grace, marriage between baptized persons is a true sacrament of the New Covenant.
The bond with him takes precedence over all other bonds, familial or social. He who is able to receive this, let him receive it. It is he who gives them meaning and grants them the grace which is indispensable for living them out in conformity with his will. Whoever praises it makes virginity more admirable and resplendent. What appears good only in comparison with evil would not be truly good. The most excellent good is something even better than what is admitted to be good. In the Eastern liturgies the minister of this sacrament which is called "Crowning" is the priest or bishop who, after receiving the mutual consent of the spouses, successively crowns the bridegroom and the bride as a of the marriage covenant.
In the epiclesis of this sacrament the spouses receive the Holy Spirit as the communion of love of Christ and the Church. The presence of the Church's minister and also of the witnesses visibly expresses the fact that marriage is an ecclesial reality. Several reasons converge to explain this requirement: - Sacramental marriage is a liturgical act. It is therefore appropriate that it should be celebrated in the public liturgy of the Church; - Marriage introduces one into an ecclesial order, and creates rights and duties in the Church between the spouses and towards their children; - Since marriage is a state of life in the Church, certainty about it is necessary hence the obligation to have witnesses ; - The public character of the consent protects the "I do" once given and helps the spouses remain faithful to it.
The example and teaching given by parents and families remain the special form of this preparation. The role of pastors and of the Christian community as the "family of God" is indispensable for the transmission of the human and Christian values of marriage and family, and much more so in our era when many young people experience broken homes which no longer sufficiently assure this initiation: It is imperative to give suitable and timely instruction to young people, above all in the heart of their own families, about the dignity of married love, its role and its exercise, so that, having learned the value of chastity, they will be able at a suitable age to engage in honorable courtship and enter upon a marriage of their own.
It requires particular attention on the part of couples and their pastors. A case of marriage with disparity of cult between a Catholic and a nonbaptized person requires even greater circumspection. But the difficulties of mixed marriages must not be underestimated. They arise from the fact that the separation of Christians has not yet been overcome. The spouses risk experiencing the tragedy of Christian disunity even in the heart of their own home.
Disparity of cult can further aggravate these difficulties. Differences about faith and the very notion of marriage, but also different religious mentalities, can become sources of tension in marriage, especially as regards the education of children. The temptation to religious indifference can then arise. Its task is to help such couples live out their particular situation in the light of faith, overcome the tensions between the couple's obligations to each other and towards their ecclesial communities, and encourage the flowering of what is common to them in faith and respect for what separates them.
This bond, which from the free human act of the spouses and their consummation of the marriage, is a reality, henceforth irrevocable, and gives rise to a covenant guaranteed by God's fidelity. The Church does not have the power to contravene this disposition of divine wisdom.
By this grace they "help one another to attain holiness in their married life and in welcoming and educating their children. In the joys of their love and family life he gives them here on earth a foretaste of the wedding feast of the Lamb: How can I ever express the happiness of a marriage ed by the Church, strengthened by an offering, sealed by a blessing, announced by angels, and ratified by the Father? How wonderful the bond between two believers, now one in hope, one in desire, one in discipline, one in the same service!
They are both children of one Father and servants of the same Master, undivided in spirit and flesh, truly two in one flesh. Where the flesh is one, one also is the spirit. It aims at a deeply personal unity, a unity that, beyond union in one flesh, le to forming one heart and soul; it demands indissolubility and faithfulness in definitive mutual giving; and it is open to fertility. In a word it is a question of the normal characteristics of all natural conjugal love, but with a new ificance which not only purifies and strengthens them, but raises them to the extent of making them the expression of specifically Christian values.
It is deepened by lives of the common faith and by the Eucharist received together. This is the consequence of the gift of themselves which they make to each other. Love seeks to be definitive; it cannot be an arrangement "until further notice. Through the sacrament of Matrimony the spouses are enabled to represent this fidelity and witness to it.
Through the sacrament, the indissolubility of marriage receives a new and deeper meaning. This makes it all the more important to proclaim the Good News that God loves us with a definitive and irrevocable love, that married couples share in this love, that it supports and sustains them, and that by their own faithfulness they can be witnesses to God's faithful love. Spouses who with God's grace give this witness, often in very difficult conditions, deserve the gratitude and support of the ecclesial community.
In such cases the Church permits the physical separation of the couple and their living apart. The spouses do not cease to be husband and wife before God and so are not free to contract a new union. In this difficult situation, the best solution would be, if possible, reconciliation. The Christian community is called to help these persons live out their situation in a Christian manner and in fidelity to their marriage bond which remains indissoluble. In fidelity to the words of Jesus Christ - "Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery" the Church maintains that a new union cannot be recognized as valid, if the first marriage was.
If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God's law. Consequently, they cannot receive Eucharistic communion as long as this situation persists. For the same reason, they cannot exercise certain ecclesial responsibilities. Reconciliation through the sacrament of Penance can be granted only to those who have repented for having violated the of the covenant and of fidelity to Christ, and who are committed to living in complete continence.
God himself said: "It is not good that man should be alone," and "from the beginning [he] made them male and female"; wishing to associate them in a special way in his own creative work, God blessed man and woman with the words: "Be fruitful and multiply. Parents are the principal and first educators of their children. Their marriage can radiate a fruitfulness of charity, of hospitality, and of sacrifice. The Church is nothing other than "the family of God.
For this reason the Second Vatican Council, using an ancient expression, calls the family the Ecclesia domestica. They should encourage them in the vocation which is proper to each child, fostering with special care any religious vocation. Many remain without a human family often due to conditions of poverty. Some live their situation in the spirit of the Beatitudes, serving God and neighbor in exemplary fashion.
The doors of homes, the "domestic churches," and of the great family which is the Church must be open to all of them. Paul said: "Husbands, love your wives, as Christ loved the Church This is a great mystery, and I mean in reference to Christ and the Church" Eph , By its very nature it is ordered to the good of the couple, as well as to the generation and education of children.
Christ the Lord raised marriage between the baptized to the dignity of a sacrament cf. CIC, can. GS 48 1. It gives spouses the grace to love each other with the love with which Christ has loved his Church; the grace of the sacrament thus perfects the human love of the spouses, strengthens their indissoluble unity, and sanctifies them on the way to eternal life cf. Council of Trent: DS Polygamy is incompatible with the unity of marriage; divorce separates what God has ed together; the refusal of fertility turns married life away from its "supreme gift," the child GS 50 1.
They are not separated from the Church, but they cannot receive Eucharistic communion. They will lead Christian lives especially by educating their children in the faith. For this reason the family home is rightly called "the domestic church," a community of grace and prayer, a school of human virtues and of Christian charity.
Creating the human race in his own image. God inscribed in the humanity of man and woman the vocation, and thus the capacity and responsibility, of love and communion. Male and female he created them, and he blessed them and named them Man when they were created.
It especially concerns affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of communion with others. Physical, moral, and spiritual difference and complementarity are oriented toward the goods of marriage and the flourishing of family life. The harmony of the couple and of society depends in part on the way in which the complementarity, needs, and mutual support between the sexes are lived out.
The union of man and woman in marriage is a way of imitating in the flesh the Creator's generosity and fecundity: "Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh. In the Sermon on the Mount, he interprets God's plan strictly: "You have heard that it was said, 'You shall not commit adultery.
Sexuality, in which man's belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman. The virtue of chastity therefore involves the integrity of the person and the integrality of the gift.
The integrity of the person The chaste person maintains the integrity of the powers of life and love placed in him. This integrity ensures the unity of the person; it is opposed to any behavior that would impair it. It tolerates neither a double life nor duplicity in speech. The alternative is clear: either man governs his passions and finds peace, or he lets himself be dominated by them and becomes unhappy. Man gains such dignity when, ridding himself of all slavery to the passions, he presses forward to his goal by freely choosing what is good and, by his diligence and skill, effectively secures for himself the means suited to this end.
One can never consider it acquired once and for all. It presupposes renewed effort at all stages of life. It is also a gift from God, a grace, a fruit of spiritual effort. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Chastity le him who practices it to become a witness to his neighbor of God's fidelity and loving kindness. It shows the disciple how to follow and imitate him who has chosen us as his friends, who has given himself totally to us and allows us to participate in his divine estate.
Chastity is a promise of immortality.Married seeking for mutual pleasure
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