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Is
Marriage a Sacrament?
Is
Marriage Indissoluble Until Death?
What
is the Primary Purpose of Marriage? / What Are the Blessings of
Marriage?
What
is the Proper Role of a Wife?
Why
Has the Catholic Church Traditionally Forbidden or Discouraged
Mixed Marriages?
Question |
Comments |
Is
Marriage a Sacrament? |
Consider:
*
Marriage was raised to a sacrament by Christ. As Pope Pius XI has
said:
"And since the valid
matrimonial consent among the faithful was constituted by Christ
as a sign of grace, the sacramental nature is so intimately bound
up with Christian wedlock that there can be no true marriage
between baptized persons 'without it being by that very fact a
sacrament.'" (Pope Pius XI, "Casti Connubii", 1930
A.D.)
*
So called "civil marriages" are not true marriages for
Christians, and are considered sinful unions. Only Sacramental
marriages are valid for Christians.
"Among Christians there
can be no true marriage that is not a sacrament." (Catechism
of St. Pius X)
"For a Christian, it is
not sufficient to get only the civil contract, because it is not a
sacrament, and therefore not a true marriage." (Catechism of
St. Pius X)
"Spouses who would live
together united by only a civil marriage would be in an habitual
state of mortal sin, and their union would always be illegitimate
in the sight of God and of the Church." (Catechism of St.
Pius X)
"We say nothing about
that other decree in which, after completely despising the
mystery, dignity, and sanctity of the sacrament of matrimony;
after utterly ignoring and distorting its institution and nature;
and after completely spurning the power of the Church over the
same sacrament, it was proposed, according to the already
condemned errors of heretics, and against the teaching of the
Catholic Church, that marriage should be considered as a civil
contract only, and that divorce, strictly speaking, should be
sanctioned in various cases; and that all matrimonial cases should
be deferred to lay tribunals and be judged by them; because no
Catholic is ignorant or cannot know that matrimony is truly and
properly one of the seven sacraments of the evangelical law,
instituted by Christ the Lord, and that for that reason, there can
be no marriage between the faithful without there being at one and
the same time a sacrament, and that, therefore, any other union of
man and woman among Christians, except the sacramental union, even
if contracted under the power of any civil law, is nothing else
than a disgraceful and death-bringing concubinage very frequently
condemned by the Church, and, hence, that the sacrament can never
be separated from the conjugal agreement, and that it pertains
absolutely to the power of the Church to discern those things
which can pertain in any way to the same matrimony." (Pope
Pius IX, 1857 A.D.)
In
Closing...
"Marriage
has God for its Author, and was from the very beginning a kind of
foreshadowing of the incarnation of His Son; and therefore there
abides in it a something holy and religious; not extraneous, but
innate; not derived from men, but implanted by nature." (Pope
Leo XIII)
"But
considering the benefits of the Sacrament, besides the firmness
and indissolubility, there are also much higher emoluments as the
word 'sacrament' itself very aptly indicates; for to Christians
this is not a meaningless and empty name. Christ the Lord, the
Institutor and 'Perfecter' of the holy sacraments, by raising the
matrimony of His faithful to the dignity of a true sacrament of
the New Law, made it a sign and source of that peculiar internal
grace by which 'it perfects natural love, it confirms an
indissoluble union, and sanctifies both man and wife.'"
(Pope Pius XI, "Casti Connubii", 1930 A.D.) |
Is
Marriage Indissoluble Until Death? |
Consider:
*
Our Lord Jesus Christ has stated that marriage is indissoluble
until death:
"It
was also said, 'Whoever divorces his wife must give her a bill of
divorce.' But I say to you, whoever divorces his wife (unless the
marriage is unlawful) causes her to commit adultery, and whoever
marries a divorced woman commits adultery." (Our Lord Jesus
Christ, Mt. 5:31-32)
"Some
Pharisees approached [Jesus], and tested him, saying, 'Is it
lawful for a man to divorce his wife for any cause whatever?' He
said in reply, 'Have you not read that from the beginning the
Creator 'made them male and female' and said, '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 they are no longer two,
but one flesh. Therefore, what God has joined together, no human
being must separate.' They said to him, 'Then why did Moses
command that the man give the woman a bill of divorce and dismiss
(her)?' He said to them, 'Because of the hardness of your hearts
Moses allowed you to divorce your wives, but from the beginning it
was not so. I say to you, whoever divorces his wife (unless the
marriage is unlawful) and marries another commits adultery.'"
(Mt. 19:3-9)
"The
Pharisees approached [Jesus] and asked, 'Is it lawful for a
husband to divorce his wife?' They were testing him. He said to
them in reply, 'What did Moses command you?' They replied, 'Moses
permitted him to write a bill of divorce and dismiss her.' But
Jesus told them, 'Because of the hardness of your hearts he wrote
you this commandment. But from the beginning of creation, 'God
made them male and female. 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 they are no longer two but one flesh.
Therefore what God has joined together, no human being must
separate.' In the house the disciples again questioned him about
this. He said to them, 'Whoever divorces his wife and marries
another commits adultery against her; and if she divorces her
husband and marries another, she commits adultery.'" (Mk.
10:2-12)
"Everyone
who divorces his wife and marries another commits adultery, and
the one who marries a woman divorced from her husband commits
adultery." (Our Lord Jesus Christ, Lk. 16:18)
Clearly,
a 'divorce' is meaningless since one could not be committing
adultery if he was no longer married.
*
St. Paul has confirmed that spouses are bound to each other until
death:
"A
wife is bound to her husband as long as he lives. But if her
husband dies, she is free to be married to whomever she wishes,
provided that it be in the Lord." (1 Cor. 7:39)
"Are
you unaware, brothers (for I am speaking to people who know the
law), that the law has jurisdiction over one as long as one lives?
Thus a married woman is bound by law to her living husband; but if
her husband dies, she is released from the law in respect to her
husband. Consequently, while her husband is alive she will be
called an adulteress if she consorts with another man. But if her
husband dies she is free from that law, and she is not an
adulteress if she consorts with another man." (Rom. 7:1-3) *
Scripture even compares the bond of marriage to the bond between Christ
and his Church: "Wives should be subordinate to their husbands as to the Lord. For the husband is head of his wife just as Christ is head of the church, he himself the savior of the body. As the church is subordinate to Christ, so wives should be subordinate to their husbands in everything. Husbands, love your wives, even as Christ loved the church and handed himself over for her to sanctify her, cleansing her by the bath of water with the word, that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. So (also) husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one hates his own flesh but rather nourishes and cherishes it, even as Christ does the church, because we are members of his body. "For this reason a man shall leave (his) father and (his) mother and be joined to his wife, and the two shall become one flesh."
This is a great mystery, but I speak in reference to Christ and the church."
(Eph. 5:22-32)
*
Those are mistaken who think the state can dissolve a
marriage.
"[T]he
bond of Christian marriage cannot be dissolved by the civil
authority, because the civil authority cannot interfere with the
matter of the sacrament nor can it put asunder what God has joined
together." (Catechism of St. Pius X)
"Divorce
granted by courts of justice or by any human power does not break
the bond of marriage, and one who makes use of such a divorce to
marry again while the 'former' husband or wife lives commits a
sacrilege and lives in the sin of adultery. A civil divorce has no
effect whatever upon the bond and spiritual nature of the
Sacrament." (Baltimore Catechism)
*
For good reasons, the Church may allow a physical separation of
spouses, but this does not end the marriage or allow the spouses
to marry others.
"The
Church sometimes, for very good reasons, does allow husband and
wife to separate and live apart; but that is not dissolving the
bond of marriage, or divorce as it is called, for though separated
they are still husband and wife and neither can marry as long as
both are alive." (Baltimore Catechism)
*
The Church may declare a marriage invalid (or "null"),
but this is not the same as a divorce. This declaration of
nullity means the marriage never existed in the first
place, even despite appearances to the contrary. Note that a
marriage which is valid at its beginning can never be
declared invalid, even if conditions later change.
"The
Church does not allow Catholics once really married to separate
and marry again, but it sometimes declares persons apparently
married free to marry again because their first marriage was null;
that is, no marriage on account of some impediment not discovered
until after the ceremony [that is, an impediment which already
existed at the time of the marriage ceremony, but was not
discovered until later]." (Baltimore Catechism)
*
Remember that the Catholic Church is the world's "greatest
protector of marriage on the planet". Not only has she not
compromised her teachings "in the mist of the spiritual
wreckage which surrounds her", but her firmness on the indissolubility
of marriage has cost her whole peoples (e.g. England).
Closing
Quotations...
"But
he who has once entered into the matrimonial alliance, regret it
as he afterwards may, cannot possibly change, or invalidate, or
undo what has been done." (Catechism of the Council of Trent)
"[T]he
bond of marriage...cannot be dissolved except by the death of
either husband or wife, because God so ordained from the beginning
and so Jesus Christ our Lord solemnly proclaimed." (Catechism
of St. Pius X)
"It
should be known that no power can dissolve the bond of Christian
marriage whenever this has been ratified and consummated; and
that, of a consequence, those husbands and wives are guilty of a
manifest crime who plan, for whatever reason, to be united in a
second marriage before the first one has been ended by
death." (Pope Leo XIII)
"The
third advantage [of Marriage] is called the Sacrament, that is to
say, the indissoluble bond of marriage. As the Apostle has it: The
Lord commanded that the wife depart not from the husband, and if
she depart that she remain unmarried or be reconciled to her
husband; and let not the husband put away his wife (1 Cor. 7:10).
And truly, if marriage as a Sacrament represents the union of
Christ with His Church, it also necessarily follows that just as
Christ never separates Himself from His Church, so in like manner
the wife an never be separated from her husband in so far as
regards the marriage-tie." (Catechism of the Council of
Trent)
"In
the second place, if marriage could be dissolved by divorce,
married persons would hardly ever be without causes of disunion,
which would be daily supplied by the old enemy of peace and
purity; while, on the contrary, now that the faithful must
remember that even though separated as to bed and board, they
remain none the less bound by the bond of marriage with no hope of
marrying another, they are by this very fact rendered less prone
to strife and discord. And even if it sometimes happens that
husband and wife become separated, and are unable to bear the want
of their partnership any longer, they are easily reconciled by
friends and return to their common life." (Catechism of the
Council of Trent)
"The
self-same testimony of Christ our Lord easily proves that the
marriage-tie cannot be broken by any sort of divorce. For if by a
bill of divorce a woman were freed from the law that binds her to
her husband, she might marry another husband without being in the
least guilty of adultery. Yet our Lord says clearly: Whosoever
shall put away his wife and shall marry another committeth
adultery. Hence it is plain that the bond of marriage can be
dissolved by death alone, as is confirmed by the Apostle when he
says: A woman is bound by the law as long as her husband liveth;
but if her husband die she is at liberty; let her marry whom she
will, only in the Lord; and again: To them that are married, not I
but the Lord commandeth, that the wife depart not from her
husband; and if she depart that she remain unmarried or be
reconciled to her husband. To the wife, then, who for a just cause
has left her husband, the Apostle offers this alternative: Let her
either remain unmarried or be reconciled to her husband. Nor does
holy Church permit husband and wife to separate without weighty
reasons." (Catechism of the Council of Trent)
"The
true origin of marriage, venerable brothers, is well known to all.
Though revilers of the Christian faith refuse to acknowledge the
never-interrupted doctrine of the Church on this subject, and have
long striven to destroy the testimony of all nations and of all
times, they have nevertheless failed not only to quench the
powerful light of truth, but even to lessen it. We record what is
to all known, and cannot be doubted by any, that God, on the sixth
day of creation, having made man from the slime of the earth, and
having breathed into his face the breath of life, gave him a
companion, whom He miraculously took from the side of Adam when he
was locked in sleep. God thus, in His most far-reaching foresight,
decreed that this husband and wife should be the natural beginning
of the human race, from whom it might be propagated and preserved
by an unfailing fruitfulness throughout all futurity of time. And
this union of man and woman, that it might answer more fittingly
to the infinite wise counsels of God, even from the beginning
manifested chiefly two most excellent properties - deeply sealed,
as it were, and signed upon it - namely, unity and perpetuity.
From the Gospel we see clearly that this doctrine was declared and
openly confirmed by the divine authority of Jesus Christ. He bore
witness to the Jews and to His Apostles that marriage, from its
institution, should exist between two only, that is, between one
man and one woman; that of two they are made, so to say, one
flesh; and that the marriage bond is by the will of God so closely
and strongly made fast that no man may dissolve it or render it
asunder.'" (Pope Leo XIII, "Arcanum", 1880 A.D.) |
What
is the Primary Purpose of Marriage? / What Are the Blessings of
Marriage? |
Consider:
*
The primary end of marriage is the procreation and education of
children:
"Can.
1013 § 1 The primary end of marriage is the procreation and
education of children; the secondary [end] is mutual support and a
remedy for concupiscence. § 2 The essential properties of
marriage are unity and indissolubility, which in Christian
marriage obtain special firmness by reason of the sacrament."
(1917 Code of Canon Law)
As
St. Augustine has said, "Marriage itself among all races is
for the one purpose of procreating children, whatever will be
their station and character afterwards; marriage was instituted
for this purpose, so that children might be born properly and
decently." (St. Augustine, Doctor of the Church, 5th century
A.D.)
*
The blessings of marriage include: the proper procreation and education
of children, fidelity, and the sacrament (which is indissoluble):
"Marriage
has three blessings. The first is children, to be received and
raised for God's service. The second is the loyal faith whereby
each serves the other. The third is the sacrament, which signifies
the inseparable union of Christ with His Church." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
Three
blessings are ascribed to matrimony: "The first is the
procreation and education of children for the worship of God. The
second is fidelity that each of the spouses must observe towards
the other. The third is the indissolubility of matrimony -
indissoluble because it signifies the indivisible union of Christ
with the Church. Although a separation from bed may be permitted
by reason of marital infidelity, nevertheless is not permitted to
contract another matrimony since the bond of marriage lawfully
contracted is perpetual." (Council of Florence) |
What
is the Proper Role of a Wife? |
Consider:
*
Whether modern women like it or not, Scripture is clear that women
are to be subordinate to their husbands. For example, consider the
following...
"To
the woman also [God] said: I will multiply thy sorrows, and thy
conceptions: in sorrow shalt thou bring forth children, and thou
shalt be under thy husband's power, and he shall have dominion
over thee." (Gen. 3:16) [Note: Douay Rheims translation.
Modern translation says "and he (your husband) shall be your
master"]
"Wives,
be subordinate to your husbands, as is proper in the Lord."
(St. Paul, Col. 3:18)
"Wives
should be subordinate to their husbands as to the Lord. For the
husband is head of his wife just as Christ is head of the church,
he himself the savior of the body. As the church is subordinate to
Christ, so wives should be subordinate to their husbands in
everything." (St. Paul, Eph. 5:22-24) [Note: Of course
"everything" is necessarily limited to everything lawful
and not sinful.]
"But
I want you to know that Christ is the head of every man, and a
husband the head of his wife, and God the head of Christ."
(St. Paul, 1 Cor. 11:3)
"Likewise,
you wives should be subordinate to your husbands so that, even if
some disobey the word, they may be won over without a word by
their wives' conduct when they observe your reverent and chaste
behavior." (St. Peter, 1 Pt. 3:1-2)
Closing
Quotations...
"A
household cannot be a democracy, ruled by everyone, but the
authority must necessarily rest in one person." (St. John
Chrysostom, Doctor of the Church)
"Wherefore,
as the Apostle has it, as Christ is the head of the Church, so is
the man the head of the woman; and as the Church is subject to
Christ, who embraces her with a most chaste and undying love, so
also should wives be subject to their husbands, and be loved by
them in turn with a faithful and constant affection." (Pope
Leo XIII, "Quod Apostolici Muneris", 1878 A.D.)
"The
husband is the chief of the family and the head of the wife. The
woman, because she is flesh of his flesh, and bone of his bone,
must be subject to her husband and obey him; not, indeed, as a
servant, but as a companion, so that her obedience shall be
wanting in neither honor nor dignity. Since the husband represents
Christ, and since the wife represents the Church, let there always
be, both in him who commands and in her who obeys, a heaven-born
love guiding both in their respective duties. For 'the husband is
the head of the wife; as Christ is the head of the
Church...Therefore, as the Church is subject to Christ, so also
let wives be to their husbands in all things.'" (Pope Leo
XIII, "Arcanum", 1880 A.D.)
"The
same false teachers who try to dim the luster of conjugal faith
and purity do not scruple to do away with the honorable and
trusting obedience which the woman owes to the man. Many of them
even go further and assert that such a subjection of one party to
the other is unworthy of human dignity, that the rights of husband
and wife are equal; wherefore, they boldly proclaim the
emancipation of women has been or ought to be effected. This
emancipation in their ideas must be threefold, in the ruling of
the domestic society, in the administration of family affairs and
in the rearing of the children. It must be social, economic,
physiological: - physiological, that is to say, the woman is to be
freed at her own good pleasure from the burdensome duties properly
belonging to a wife as companion and mother (We have already said
that this is not an emancipation but a crime); social, inasmuch as
the wife being freed from the cares of children and family,
should, to the neglect of these, be able to follow her own bent
and devote herself to business and even public affairs; finally
economic, whereby the woman even without the knowledge and against
the wish of her husband may be at liberty to conduct and
administer her own affairs, giving her attention chiefly to these
rather than to children, husband and family. This, however, is not
the true emancipation of woman, nor that rational and exalted
liberty which belongs to the noble office of a Christian woman and
wife; it is rather the debasing of the womanly character and the
dignity of motherhood, and indeed of the whole family, as a result
of which the husband suffers the loss of his wife, the children of
their mother, and the home and the whole family of an ever
watchful guardian. More than this, this false liberty and
unnatural equality with the husband is to the detriment of the
woman herself, for if the woman descends from her truly regal
throne to which she has been raised within the walls of the home
by means of the Gospel, she will soon be reduced to the old state
of slavery (if not in appearance, certainly in reality) and become
as amongst the pagans the mere instrument of man. This equality of
rights which is so much exaggerated and distorted, must indeed be
recognized in those rights which belong to the dignity of the
human soul and which are proper to the marriage contract and
inseparably bound up with wedlock. In such things undoubtedly both
parties enjoy the same rights and are bound by the same
obligations; in other things there must be a certain inequality
and due accommodation, which is demanded by the good of the family
and the right ordering and unity and stability of home life."
(Pope Pius XI, "Casti Connubii", 1930 A.D.)
"Domestic
society being confirmed, therefore, by this bond of love, there
should flourish in it that 'order of love,' as St. Augustine calls
it. This order includes both the primacy of the husband with
regard to the wife and children, the ready subjection of the wife
and her willing obedience, which the Apostle commends in these
words: 'Let women be subject to their husbands as to the Lord,
because the husband is the head of the wife, and Christ is the
head of the Church.' This subjection, however, does not deny or
take away the liberty which fully belongs to the woman both in
view of her dignity as a human person, and in view of her most
noble office as wife and mother and companion; nor does it bid her
obey her husband's every request if not in harmony with right
reason or with the dignity due to wife; nor, in fine, does it
imply that the wife should be put on a level with those persons
who in law are called minors, to whom it is customary not to allow
free exercise of their rights on account of their lack of mature
judgment, or of their ignorance of human affairs. But it forbids
that exaggerated liberty which cares not for the good of the
family; it forbids that in this body which is the family, the
heart be separated from the head to the great detriment of the
whole body and the proximate danger of ruin. For if the man is the
head, the woman is the heart, and as he occupies the chief place
in ruling, so she may and ought to claim for herself the chief
place in love. Again, this subjection of wife to husband in its
degree and manner may vary according to the different conditions
of persons, place and time. In fact, if the husband neglect his
duty, it falls to the wife to take his place in directing the
family. But the structure of the family and its fundamental law,
established and confirmed by God, must always and everywhere be
maintained intact. With great wisdom Our predecessor Leo XIII, of
happy memory, in the Encyclical on Christian marriage which We
have already mentioned, speaking of this order to be maintained
between man and wife, teaches: 'The man is the ruler of the
family, and the head of the woman; but because she is flesh of his
flesh and bone of his bone, let her be subject and obedient to the
man, not as a servant but as a companion, so that nothing be
lacking of honor or of dignity in the obedience which she pays.
Let divine charity be the constant guide of their mutual
relations, both in him who rules and in her who obeys, since each
bears the image, the one of Christ, the other of the
Church.'" (Pius XI, "Casti Connubii", 1930 A.D.) |
Why
Has the Catholic Church Traditionally Forbidden or Discouraged
Mixed Marriages? |
Consider:
*
In accordance with Scripture and tradition, the Church has
historically discouraged (and forbidden) mixed marriages
(marriages of Catholics with non-Catholics) because they lead to
religious indifference, loss of faith, improper instruction of
children, etc.
"Can.
1060 Most severely does the Church prohibit everywhere that
marriage be entered into by two baptized persons, one of whom is
Catholic, and the other belonging to a heretical or schismatic
sect; indeed, if there is a danger of perversion to the Catholic
spouse and children, that marriage is forbidden even by divine
law." (1917 Code of Canon Law)
"The
Church can forbid the marriage of Catholics with persons who have
a different religion or no religion at all, because such marriages
generally lead to indifference, loss of faith, and to the neglect
of the religious education of the children." (Baltimore
Catechism)
"Catholic
truth and Church doctrine which forbids mixed marriages as
disgraceful because of the communion in holy things and because of
the serious danger of the perversion of the Catholic spouse and
the perverted education of the future children." (Pope
Gregory XVI, "Commissum Divinitus", 1835 A.D.)
"Other
reasons also proving that persons should turn with dread from such
marriages are chiefly these: that they give occasion to forbidden
association and communion in religious matters; endanger the faith
of the Catholic partner; are a hindrance to the proper education
of the children; and often lead to a mixing up of truth and
falsehood, and to the belief that all religions are equally
good." (Pope Leo XIII, "Arcanum", 1880 A.D.)
"Catholics
should avoid mixed marriages (1) Because they are displeasing to
the Church and cannot bring with them the full measure of God's
grace and blessing; (2) Because the children should have the good
example of both parents in the practice of their religion; (3)
Because such marriages give rise to frequent disputes on religious
questions between husband and wife and between their relatives;
(4) Because the one not a Catholic, disregarding the sacred
character of the Sacrament, may claim a divorce and marry again,
leaving the Catholic married and abandoned." (Baltimore
Catechism)
"Since
We must diligently safeguard the integrity of sound doctrine and
practice, We cannot help but be displeased with whatever might
imperil them. And yet what the Church has always thought about
marriages between Catholics and non-Catholics is more than
abundantly clear. Indeed she has always considered such marriages
to be illicit and destructive both because of the disgraceful
sharing in sacramental matters involved and because of the ever
present danger of the Catholic spouse and improper upbringing of
offspring. And this is the tenor of most ancient canons severely
prohibiting such marriages and more recent sanctions of supreme
pontiffs." (Pope Gregory XVI, "Quas Vestro", 1841
A.D.)
*
Traditionally, any dispensations given for mixed marriages are
issued only reluctantly, and under certain conditions:
"The
marriages of Catholics with persons of a different religion are
called mixed marriages. They Church permits them by dispensation
only under certain conditions and for urgent reasons; chiefly to
prevent a greater evil." (Baltimore Catechism)
"The
Church [traditionally] shows its displeasure at mixed marriages by
the coldness with which it sanctions them, prohibiting all
religious ceremony at them, by forbidding the priest to use any
sacred vestments, holy water or blessing of the rings at such
marriages; by prohibiting them also from taking place in the
church or even in the sacristy. On the other hand, the Church
shows its joy and approval at a true Catholic marriage by the
Nuptial Mass and solemn ceremonies." (Baltimore Catechism)
"The
conditions upon which the Church will permit a Catholic to marry
one who is not a Catholic are: (1) That the Catholic be allowed
the free exercise of his or her religion; (2) That the Catholic
shall try by teaching and good example to lead the one who is not
a Catholic to embrace the true faith; (3) that all the children
born of the marriage shall be brought up in the Catholic religion.
The marriage ceremony must not be repeated before a heretical
'minister'. Without these promises, the Church will not consent to
a mixed marriage, and if the Church does not consent, the marriage
is unlawful." (Baltimore Catechism)
"Can.
1061 § 1 The Church does not dispense from the impediment of
mixed religion, unless: 1° Just and grave cause so urge; ° 2 The
non-Catholic spouse gives a precaution to remove the danger of
perversion from the Catholic spouse, and from both spouses [there
is a promise] that all children will be baptized only Catholic and
so educated; °3 There is moral certitude the cautions will be
implemented. § 2 These cautions are regularly required in
writing." (1917 Code of Canon Law)
"Can.
1064 Ordinaries and other pastors of souls: 1° Shall discourage,
whenever possible, the faithful from mixed weddings; 2° If they
are unable to impede them, they shall studiously take care that
they not be contracted against the laws of God or the Church; 3°
In cases of mixed weddings already celebrated, whether in their
own or in another's territory, they shall be sedulously vigilant
that the spouses fulfill faithfully all the promises made; 4° In
assisting at marriage, they shall observe the prescription of
Canon 1102." (1917 Code of Canon Law) |
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