Marriage in The Catholic Church

7/11/2020 Marriage in the Catholic Church - Wikipedia
Marriage in the Catholic Church

Marriage in the Catholic Church, also called matrimony,
is the "covenant by which a man and woman establish between
themselves a partnership of the whole of life and which is
ordered by its nature to the good of the spouses and the
procreation and education of offspring", and which "has been
raised by Christ the Lord to the dignity of a sacrament between
the baptised."[1] Catholic matrimonial law, based on Roman law
regarding its focus on marriage as a free mutual agreement or
contract, became the basis for the marriage law of all European
countries, at least up to the Reformation.[2]
Contents
Catholic Church view of the importance of marriage
History of marriage in the Catholic Church
Early period
Church Fathers
Matrimony, The Seven Sacraments,
Medieval period
Rogier van der Weyden, c. 1445
Sacramental development
Liturgical practice
Counter-Reformation
Validity of marriage in the Catholic Church
Canonical form
Freedom to marry
Impediments
Times of year for celebrating a marriage
Mixed marriages
Marriage with a non-Catholic Christian
Marriage with a non-Christian
Remarriage of widows or widowers
Ministers of matrimony
Western Church
Eastern Churches
Indissolubility
Annulments
Sins against marriage and conjugal chastity
See also
References
https://en.wikipedia.org/wiki/Marriage_in_the_Catholic_Church 1/24
External links
Catholic Church view of the importance of marriage

The Catechism of the Catholic Church states: "The intimate community of life and love which constitutes
the married state has been established by the Creator and endowed by him with its own proper laws. . . .
God himself is the author of marriage. The vocation to marriage is written in the very nature of man and
woman as they came from the hand of the Creator. 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. The well-being of the
individual person and of both human and Christian society is closely bound up with the healthy state of
conjugal and family life."[3]
It also says: "The Church attaches great importance to Jesus' presence at the wedding at Cana. She sees
in it the confirmation of the goodness of marriage and the proclamation that thenceforth marriage will
be an efficacious sign of Christ's presence. In his preaching Jesus unequivocally taught the original
meaning of the union of man and woman as the Creator willed it from the beginning: permission given
by Moses to divorce one's wife was a concession to the hardness of hearts. The matrimonial union of
man and woman is indissoluble; God himself has determined it, 'what therefore God has joined together,
let no man put asunder'. This unequivocal insistence on the indissolubility of the marriage bond may
have left some perplexed and could seem to be a demand impossible to realize. However, Jesus has not
placed on spouses a burden impossible to bear, or too heavy – heavier than the Law of Moses. By coming
to restore the original order of creation disturbed by sin, he himself gives the strength and grace to live
marriage in the new dimension of the Reign of God."[3]
History of marriage in the Catholic Church
Early period
Marriage was considered a necessary passage into adulthood, and strongly supported within the Jewish
faith. The author of the letter to the Hebrews declared that marriage should be held in honour among
all,[4] and early Christians defended the holiness of marriage against the Gnostics and the
Antinomians.[5]
At the same time, some in the emerging Christian communities began to prize the celibate state higher
than marriage, taking the model of Jesus as guide. This was related to a widespread belief about the
imminent coming of the Kingdom of God; and thus the exhortation by Jesus to avoid earthly ties. The
apostle Paul in his letters also suggested a preference for celibacy, but recognized that not all Christians
necessarily had the ability to live such a life: "Now as a concession, not a command, I say this. I wish that
all were as I myself am. But each has his own gift from God, one of one kind and one of another. To the
unmarried and the widows I say that it is good for them to remain single as I am. But if they cannot
exercise self-control, they should marry. For it is better to marry than to burn with passion."[6] This
teaching suggested that marriage be used only as a last resort by those Christians who found it too
difficult to exercise a level of self-control and remain chaste, not having the gift of celibacy.[7] Armstrong
has argued that to a significant degree, early Christians "placed less value on the family" and saw celibacy
and freedom from family ties as a preferable state for those capable of it.[8] Nevertheless, this is
tempered by other scholars who state Paul would no more impose

celibacy than insist on marriage. What people instinctively choose
manifests God's gift. Thus, he takes for granted that the married are
not called to celibacy.[9]
As the Church developed as an institution and came into contact

with the Greek world, it reinforced the idea found in writers such as
Plato and Aristotle that the celibate unmarried state was preferable
and more holy than the married one. At the same time, it challenged
some of the prevalent social norms such as the buying and selling of
women into marriage, and defended the right of women to choose to
remain unmarried virgins for the sake of Christ. The stories
associated with the many virgin martyrs in the first few centuries of
the Catholic Church often make it clear that they were martyred for
their refusal to marry, not necessarily simply their belief in Christ.
The teaching on the superiority of virginity over marriage expressed Mosaic depicting the wedding feast
by Saint Paul was accepted by the early Church, as shown in the in Cana
2nd-century Shepherd of Hermas. Justin Martyr, writing in the
middle of the 2nd century, boasted of the "many men and women of
sixty and seventy years of age who from their childhood have been the disciples of Christ, and have kept
themselves uncorrupted". Virginity was praised by Cyprian (c. 200 – 258) and other prominent
Christian figures and leaders. Philip Schaff admits that it cannot be denied that the later doctrine of the
16th century Council of Trent – "that it is more blessed to remain virgin or celibate than to be joined in
marriage" – was the view that dominated the whole of the early Christian church. At the same time, the
Church still discouraged anyone who would "condemn marriage, or abominate and condemn a woman
who is a believer and devout, and sleeps with her own husband, as though she could not enter the
Kingdom [of heaven]".[10]
For much of the history of the Catholic Church, no specific ritual was therefore prescribed for celebrating
a marriage – at least not until the late medieval period: "Marriage vows did not have to be exchanged in
a church, nor was a priest's presence required. A couple could exchange consent anywhere, anytime."[11]
Church Fathers
Markus notes this impact on the early Christian attitude, particularly as Christian anxiety about sex
intensified after 400: "The superiority of virginity and sexual abstinence was generally taken for granted.
But a dark undercurrent of hostility to sexuality and marriage became interwoven with the more benign
attitudes towards the body. Attitudes diverged, and mainstream Christianity became infected with a
pronounced streak of distrust towards bodily existence and sexuality. This permanent 'encratite'
tendency was given powerful impetus in the debates about Christian perfection at the end of the fourth
and the beginning of the fifth centuries."[12]
While the Church Fathers of the Latin or Catholic Church did not condemn marriage, they nevertheless
taught a preference for celibacy and virginity.
Bishop Ignatius of Antioch, writing around 110 to Bishop Polycarp of Smyrna said, "[I]t becomes both
men and women who marry to form their union with the approval of the bishop, that their marriage may
be according to God, and not after their own lust."[13]
Tertullian (c. 160 – c. 225) noted as early as the second century in

his work "Ad Uxorem" that Christians were "requesting marriage"
from their priests, and he was satisfied how a priestly blessing could
transform a sinful act into a sanctified one; provided it was
sanctified in moderation and only if children might be born of it.
However, he also argued that a second marriage, involving someone
freed from the first by the death of a spouse, "will have to be termed
no other than a species of fornication", an argument based partly on
the reasoning that such involves desiring to marry a woman out of
sexual ardor.[14]
In his On Exhortation to Chastity Tertullian argued that a second

marriage, after someone has been freed from the first by the death of
a spouse, "will have to be termed no other than a species of
fornication".[15] Claiming to find in the Book of Leviticus a
Marriage without religious rite prohibition of remarriage by the priests of the Old Law similar to
that for Christian clergy in the Pauline pastoral epistles,[16] he used
it as an argument against remarrying even on the part of lay
Christians, whom Christ made "a kingdom, priests to his God and Father":[17] "If you are a digamist, do
you baptize? If you are a digamist, do you offer? How much more capital (a crime) is it for a digamist laic
to act as a priest, when the priest himself, if he turn digamist, is deprived of the power of acting the
priest! 'But to necessity', you say, 'indulgence is granted'. No necessity is excusable which is avoidable. In
a word, shun to be found guilty of digamy, and you do not expose yourself to the necessity of
administering what a digamist may not lawfully administer. God wills us all to be so conditioned, as to be
ready at all times and places to undertake (the duties of) His sacraments."[18]
In his earlier Ad uxorem also, Tertullian argued against second marriages, but said that, if one must
remarry, it should be with a Christian.[19] In other writings, he argued strongly against ideas like those
he expressed in his On Exhortation to Chastity; and in his De anima he explicitly stated that "the
married state is blessed, not cursed by God". Adhémar d'Alès has commented: "Tertullian wrote a lot
about marriage, and on no other subject has he contradicted himself as much."[20]
Cyprian (c. 200 – 258), Bishop of Carthage, recommended in his Three Books of Testimonies against the
Jews that Christians should not marry pagans.[21] Addressing consecrated virgins he wrote: "The first
decree commanded to increase and to multiply; the second enjoined continency. While the world is still
rough and void, we are propagated by the fruitful begetting of numbers, and we increase to the
enlargement of the human race. Now, when the world is filled and the earth supplied, they who can
receive continency, living after the manner of eunuchs, are made eunuchs unto the kingdom. Nor does
the Lord command this, but He exhorts it; nor does He impose the yoke of necessity, since the free
choice of the will is left."[22][23]
Jerome (c. 347 – 420) commenting on Paul's letter to the Corinthians wrote: "If 'it is good for a man not
to touch a woman', then it is bad for him to touch one, for bad, and bad only, is the opposite of good. But,
if though bad, it is made venial, then it is allowed to prevent something which would be worse than bad.
... Notice the Apostle's carefulness. He does not say: 'It is good not to have a wife', but, 'It is good for a
man not to touch a woman'. ... I am not expounding the law as to husbands and wives, but discussing the
general question of sexual intercourse – how in comparison with chastity and virginity, the life of angels,
'It is good for a man not to touch a woman'."[24] He also argued that marriage distracted from prayer,
and so virginity was better: "If we are to pray always, it follows that we must never be in the bondage of
wedlock, for as often as I render my wife her due, I cannot pray. The difference, then, between marriage
and virginity is as great as that between not sinning and doing well; nay rather, to speak less harshly, as
great as between good and better." Regarding the clergy, he said: "Now a priest must always offer
sacrifices for the people: he must therefore always pray. And if he must always pray, he must always be
released from the duties of marriage." In referring to Genesis chapter 2, he further argued that, "while
Scripture on the first, third, fourth, fifth, and sixth days relates that, having finished the works of each,
God saw that it was good, on the second day it omitted this altogether, leaving us to understand that
two is not a good number because it destroys unity, and prefigures the marriage compact."[25] Jerome
reaffirmed Genesis 1:28 ("God blessed them, and God said unto them, Be fruitful, and multiply, and
replenish the earth") and Hebrews 13:4 ("Marriage is honourable in all"), and distanced himself from the
disparagement of marriage by Marcion and Manichaeus, and from Tatian, who thought all sexual
intercourse, even in marriage, to be impure.[26]
There were, of course, counter-views. Pelagius thought Jerome showed bitter hostility to marriage akin
to Manichaean dualism,[23] an accusation that Jerome attempted to rebut in his Adversus Jovinianum:
"We do not follow the views of Marcion and Manichaeus, and disparage marriage; nor, deceived by the
error of Tatian, the leader of the Encratites, do we think all intercourse impure; he condemns and rejects
not only marriage but also food which God created for the use of man. We know that in a great house,
there are not only vessels of gold and silver, but also of wood and earthenware. [...] While we honour
marriage we prefer virginity which is the offspring of marriage. Will silver cease to be silver, if gold is
more precious than silver?"[27] Elsewhere he explained: "Someone may say: 'And do you dare disparage
marriage, which is blessed by the Lord?' It is not disparaging marriage when virginity is preferred to it.
No one compares evil with good. Let married women glory too, since they come second to virgins.
Increase, He says, and multiply, and fill the earth. Let him who is to fill the earth increase and multiply.
Your company is in heaven."[28] Mocking a monk[29] who accused him of condemning marriage, Jerome
wrote: "He must hear at least the echo of my cry, 'I do not condemn marriage', 'I do not condemn
wedlock'. Indeed — and this I say to make my meaning quite clear to him — I should like every one to
take a wife who, because they get frightened in the night, cannot manage to sleep alone."[7][29][30]
It was Augustine (354–430), whose views subsequently strongly influenced Western theology,[31] that
was most influential in developing a theology of the sacramentality of Christian marriage.[32] In his
youth, Augustine had also been a follower of Manichaeism, but after his conversion to Christianity he
rejected the Manichaean condemnation of marriage and reproduction for imprisoning spiritual light
within material darkness.[33] He subsequently went on to teach that marriage is not evil, but good, even
if it is not at the level of choosing virginity: "Marriage and fornication are not two evils, whereof the
second is worse: but marriage and continence are two goods, whereof the second is better."[34]
In his On the Good of Marriage, of 401, he distinguished three values in marriage: fidelity, which is
more than sexual; offspring, which "entails the acceptance of children in love, their nurturance in
affection, and their upbringing in the Christian religion; and sacrament, in that its indissolubility is a
sign of the eternal unity of the blessed.[35] Like the other Church Fathers of East and West, Augustine
taught that virginity is a higher way of life, although it is not given to everyone to live at that higher level.
In his De bono coniugali (On the Good of Marriage), he wrote: "I know what people are murmuring:
'Suppose', they remark, 'that everyone sought to abstain from all intercourse? How would the human
race survive?' I only wish that this was everyone's concern so long as it was uttered in charity, 'from a
pure heart, a good conscience, and faith unfeigned'; then the city of God would be filled much more
speedily, and the end of the world would be hastened."[36] Armstrong sees in this an apocalyptic
dimension in Augustine's teaching.[23] Reynolds says that Augustine's comment on this wildly
hypothetical objection by Jovinian may have been that the saintliness of a church in which all had
chosen celibacy would mean that it comprised enough members to fill God's city or that the church
would thereby gather souls to herself even more rapidly than she was already doing.[37] Nevertheless,
Augustine's name "could, indeed, be invoked through the medieval centuries to reinforce the exaltation
of virginity at the expense of marriage and to curtail the role of sexuality even within Christian
marriage".[23]
Finally, Isidore of Seville (c. 560 – 636) refined and broadened Augustine's formulation and was part of
the chain by which it was transmitted to the Middle Ages.[38]
Although not a church father, but belonging to the same period, in Adomnan of Iona's biography of St
Columba, the saint at one point is mentioned as meeting a woman who refuses to sleep with her husband
and perform her marriage duties. When Columba meets the woman, she says that she would do
anything, even to go to a monastery and become a nun, rather than to sleep with him. Columba tells the
woman that the commandment of God is for her to sleep with her husband and not to leave the marriage
to be a nun, because once they are married the two have become one flesh.[39]
Medieval period
Sacramental development
The medieval Christian church, taking the lead of Augustine,

developed the sacramental understanding of matrimony. However,
even at this stage the Catholic Church did not consider the
sacraments equal in importance.[40][41][42] Marriage has never been
considered either to be one of the sacraments of Christian initiation
(Baptism, Confirmation, Eucharist) or of those that confer a
character (Baptism, Confirmation, Holy Orders).[43]
With the development of sacramental theology, marriage was

included in the select seven to which the term "sacrament" was
applied. Explicit classification of marriage in this way came in Betrothal and marriage around 1200
reaction to the contrary teaching of Catharism that marriage and
procreation are evil: the first official declaration that marriage is a
sacrament was made at the 1184 Council of Verona as part of a condemnation of the Cathars.[44] In 1208,
Pope Innocent III required members of another religious movement, that of the Waldensians, to
recognize that marriage is a sacrament as a condition for being received back into the Catholic
Church.[44] In 1254, Catholics accused Waldensians of condemning the sacrament of marriage, "saying
that married persons sin mortally if they come together without the hope of offspring".[45] The Fourth
Lateran Council of 1215 had already stated in response to the teaching of the Cathars: "For not only
virgins and the continent but also married persons find favour with God by right faith and good actions
and deserve to attain to eternal blessedness."[46] Marriage was also included in the list of the seven
sacraments at the Second Council of Lyon in 1274 as part of the profession of faith required of Michael
VIII Palaiologos. The sacraments of marriage and holy orders were distinguished as sacraments that aim
at the "increase of the Church" from the other five sacraments, which are intended for the spiritual
perfection of individuals. The Council of Florence in 1439 again recognised marriage as a
sacrament.[44][47]
The medieval view of the sacramentality of marriage has been described as follows: "Like the other
sacraments, medieval writers argued marriage was an instrument of sanctification, a channel of grace
that caused God's gracious gifts and blessings to be poured upon humanity. Marriage sanctified the
Christian couple by allowing them to comply with God's law for marriage and by providing them with an
ideal model of marriage in Christ the bridegroom, who took the church as his bride and accorded it
highest love, devotion, and sacrifice, even to the point of death."[48]
Liturgical practice
Matrimony, for most of Church history, had been celebrated (as in traditions such as the Roman and
Judaic) without clergy and was done according to local customs. The first available written detailed
account of a Christian wedding in the West dates only from the 9th century and appears to be identical to
the old nuptial service of Ancient Rome.[40] However, early witnesses to the practice of intervention by
the clergy in the marriage of early Christians include Tertullian, who speaks of Christians "requesting
marriage" from them,[49] and Ignatius of Antioch, who said Christians should form their union with the
approval of the bishop – although the absence of clergy placed no bar, and there is no suggestion that the
recommendation was widely adopted.[13]
In the 4th century in the Eastern Church it was the custom in some areas for marriages to receive a
blessing by a priest to ensure fertility.[50] There are also a few accounts of religious nuptial services from
the 7th century onward.[51] However, while in the East the priest was seen as ministering the sacrament,
in the West it was the two parties to the marriage (if baptized) who effectively ministered, and their
concordant word was sufficient proof of the existence of a sacramental marriage, whose validity required
neither the presence of witnesses nor observance of the law of the 1215 Fourth Lateran Council that
demanded publication of the banns of marriage.[52]
Thus, with few local exceptions, until in some cases long after the Council of Trent, marriages in Europe
were by mutual consent, declaration of intention to marry and upon the subsequent physical union of
the parties.[53][54] The couple would promise verbally to each other that they would be married to each
other; the presence of a priest or witnesses was not required.[55] This promise was known as the
"verbum." If freely given and made in the present tense (e.g., "I marry you"), it was unquestionably
binding;[53] if made in the future tense ("I will marry you"), it would constitute a betrothal. One of the
functions of churches from the Middle Ages was to register marriages, which was not obligatory. There
was no state involvement in marriage and personal status, with these issues being adjudicated in
ecclesiastical courts. During the Middle Ages marriages were arranged, sometimes as early as birth, and
these early pledges to marry were often used to ensure treaties between different royal families, nobles,
and heirs of fiefdoms. The church resisted these imposed unions, and increased the number of causes for
nullification of these arrangements.[56] As Christianity spread during the Roman period and the Middle
Ages, the idea of free choice in selecting marriage partners increased and spread with it.[56]
The validity of such marriages even if celebrated under a tree or in a tavern or in a bed was upheld even
against that of a later marriage in a church.[57] Even after the Council of Trent made the presence of the
parish priest or his delegate and of at least two more witnesses a condition for validity, the previous
situation continued in the many countries where its decree was not promulgated. It ended only in 1908,
with the coming into force of the Ne Temere decree.
In the 12th century, Pope Alexander III decreed that what made a marriage was the free mutual consent
by the spouses themselves, not a decision by their parents or guardians.[58] After that, clandestine
marriages or youthful elopements began to proliferate, with the result that ecclesiastical courts had to
decide which of a series of marriages that a man was accused of celebrating was the first and therefore
the valid one.[59][60] Though "detested and forbidden" by the Church,[61] they were acknowledged to be
valid. Similarly today, Catholics are forbidden to enter mixed marriages without permission from an
authority of the Church, but if someone does enter such a marriage without permission, the marriage is
reckoned to be valid, provided the other conditions are fulfilled, although illicit.
Counter-Reformation
In the 16th century, various groups adhering to the Protestant

Reformation rejected to different degrees the sacramental nature of
most Catholic sacraments.[62] In reaction, the Council of Trent on 3
March 1547 carefully named and defined the Catholic Church's
sacraments,[62] reaffirming[63] the teaching that marriage is a
sacrament − from 1184, 1208, 1274 and 1439. Recalling scripture, the
apostolic traditions and the declarations of previous councils and of the
Church Fathers, the bishops declared that there were precisely seven
sacraments, with marriage one of them, and that all seven are truly and
properly sacraments.[63][64][64]
Desiderius Erasmus had influenced the debate in the first part of the
"Pope Paul III" (Artist: Titian)16th century by publishing in 1518 an essay in praise of marriage
1490–1576, c. 1543, Reign 13 (Encomium matrimonii), which argued that the single state was "a
October 1534 – 10 November barren way of life hardly becoming to a man". The theologian Josse
1549, Presided over part of the
Clichtove working at the University of Paris interpreted this as an
Council of Trent
attack on chastity, but Erasmus had found favor with Protestant
reformers who acknowledged the argument as a useful tool to
undermine compulsory clerical celibacy and monasticism.[65] Diarmaid
MacCulloch argued that the action taken at Trent was therefore partly a response by Roman Catholicism
to demonstrate that it was as serious about marriage and the family as the Protestants,.[65]
On 11 November 1563, the Council of Trent condemned the view that "the marriage state is to be placed
above the state of virginity, or of celibacy, and that it is not better and more blessed to remain in
virginity, or in celibacy, than to be united in matrimony".[66] And while Catholics upheld the
supernatural character of marriage, it was Protestants who viewed it as not a sacrament and who
admitted divorce.[67][68][69]
The decree Tametsi of 1563 was one of the last decisions made at Trent. The decree effectively sought to
impose the Church's control over the process of marriage by laying down as strict conditions as possible
for what constituted a marriage.[70] John P. Beal says the Council, "stung by the Protestant reformers'
castigation of the Catholic Church's failure to extirpate clandestine marriages", issued the decree[71] "to
safeguard against invalid marriages and abuses in clandestine marriages",[72] which had become "the
scourge of Europe".[73] In 1215 the Fourth Lateran Council had prohibited marriages entered into
clandestinely but, unless there was some other impediment, considered them valid though illicit.
Tametsi made it a requirement even for validity, in any area where the decree was officially published,
that the marriage take place in the presence of the parish priest and at least two witnesses.[74] This
revolutionised earlier practice in that "marriages that failed to meet these requirements would from the
time of the promulgation of the decree be considered invalid and of no effect"; and it required that the
priest keep written records, with the result that parents had more control over their children's marriages
than before. It also instituted controls over the marriages of persons without fixed addresses ("vagrants
are to be married with caution"), "regulated the times at which marriages could be celebrated, abolished
the rule that sexual intercourse created affinity, and reiterated the ban on concubinage".[75][76]
For fear that the decree would "identify and multiply the number of doubtful marriages, particularly in
Protestant areas, where 'mixed' marriages were common", the council hesitated to impose it outright and
decided to make its application dependent on local promulgation. In fact, Tametsi was never proclaimed
worldwide. It had no effect in France, England, Scotland and many other countries[77] and in 1907 was
replaced by the decree Ne Temere, which came into effect universally at Easter 1908.[71][78][79]
Validity of marriage in the Catholic Church
The Catholic Church also has requirements before Catholics can be considered validly married in the
eyes of the Church. A valid Catholic marriage results from four elements: (1) the spouses are free to
marry; (2) they freely exchange their consent; (3) in consenting to marry, they have the intention to
marry for life, to be faithful to one another and be open to children; and (4) their consent is given in the
canonical form, i.e., in the presence of two witnesses and before a properly authorized church minister.
Exceptions to the last requirement must be approved by church authority. The Church provides classes
several months before marriage to help the participants inform their consent. During or before this time,
the would-be spouses are confirmed if they have not previously received confirmation and it can be done
without grave inconvenience (Canon 1065).
The Catholic Church also recognizes as sacramental, (1) the marriages between two baptized Protestants
or between two baptized Orthodox Christians, as well as (2) marriages between baptized non-Catholic
Christians and Catholic Christians,[80] although in the latter case, consent from the diocesan bishop
must be obtained, with this termed "permission to enter into a mixed marriage".[81] To illustrate (1), for
example, "if two Lutherans marry in the Lutheran Church in the presence of a Lutheran minister, the
Catholic Church recognizes this as a valid sacrament of marriage."[80] On the other hand, although the
Catholic Church recognizes marriages between two non-Christians or those between a Catholic Christian
and a non-Christian, these are not considered to be sacramental, and in the latter case, the Catholic
Christian must seek permission from his/her bishop for the marriage to occur; this permission is known
as "dispensation from disparity of cult".[82] The Church prefers that marriages between Catholics, or
between Catholics and other Christians, be celebrated in the parish church of one of the spouses. Those
helping to prepare the couple for marriage can assist with the permission process. In present-day
circumstances, with communities no longer so homogeneous religiously, authorization is more easily
granted than in earlier centuries.
Canonical form
The canonical form of marriage began to be required with the decree Tametsi issued by the Council of
Trent on 11 November 1563. The decree Ne Temere of Pope Pius X in 1907 made the canonical form a
requirement even where the decree of the Council of Trent had not been promulgated.
While allowing for exceptions, the canonical form of marriage, as laid down in canons 1055–1165 of the
1983 Code of Canon Law and canons 776-866 of the Code of Canons of the Eastern Churches, normally
recognizes marriages of Catholics as valid only if contracted before the local bishop or parish priest or a
priest or (in the Latin Church only) a deacon delegated by them, and at least two witnesses. At earlier
times, validity was not made dependent on fulfilment of this condition.
Freedom to marry
The participants in a marriage contract must be free to marry and to marry each other. That is, they must
be an unmarried man and woman with no impediments as set out by canon law.
Impediments
A Catholic marriage cannot be formed if one or more of the following impediments are given,[83]
although for some of these a dispensation can be given.
Antecedent and perpetual impotence.

Consanguinity to the fourth degree in the collateral line (1st cousin), including legal adoption to the
second collateral line.
Affinity (relationship by marriage, e.g. a brother-in-law) in the direct line.
Prior bond (the bond of a prior marriage, even if not consummated).
Holy Orders. ... Permission to marry is only given to those ordained clergy who have been fully
laicized (relieved of active ministry, and then dismissed from the clerical state, a process which is
begun by the (arch-)diocese or religious order community and is finally granted by the Roman Curia
at the Vatican subject to papal approval: either the Congregation for Bishops (if the cleric was a
bishop), the Congregation for the Clergy (if the cleric was a secular or diocesan priest or deacon), or
the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (for those clergy
who are members of religious orders or secular institutes or other, unvowed societies). Laicization is
given only for serious reasons for deacons, for grave reasons for priests, and very rarely for prelates.
However, permanent deacons who are widowed have received permission from their pastors and
dioceses and the Vatican to marry after ordination without having to leave the clerical state, probably
to better support their families. A seminarian who has become a deacon, in a similar manner to other
seminarians who leave the program of formation prior to priestly ordination, may be allowed to marry
after a period of time and start a family, and, with the permission of the ordinary and the Vatican and
the permission of his supervisor – his pastor or former religious superior – may continue to function
as a secular, non-religious deacon.
Perpetual vows of chastity in a religious institute. ... It is harder to be excused from permanent,
solemn vows as a religious than it is from the novitiate or from preliminary, initial vows, especially if
the religious is ordained; it requires the permission of the local and regional religious superior, the
knowledge of the local ordinary, and the permission – subject to final papal approval – of the
Congregation for Institutes of Consecrated Life and Societies of Apostolic Life.
Disparity of cult (one party not being baptised into a Trinitarian Christian denomination).
Crimen (one party previously conspiring to marry upon condition of the death of his/her spouse while
still married); also called "conjugicide".
Underage (at least 16 for males, 14 for females).
Abduction.
Times of year for celebrating a marriage
In the Latin Church, marriage may be celebrated during Lent even within a Nuptial Mass; however, it is
considered inappropriate to have such a celebration during Holy Week and impossible during the Easter
Triduum. In principle, no day of the week is excluded for marriage.[84] Some Eastern Catholic Churches
do not allow marriage during Lent.[85] In earlier times, while the Latin Church allowed marriage to be
celebrated at any time, it prohibited the solemn blessing of marriages during Advent and on Christmas
Day, and during Lent and on Easter Sunday.[86]
Mixed marriages
While marriage between a Catholic and any non-Catholic is

commonly spoken of as a mixed marriage, in the strict sense a mixed
marriage is one between a Catholic (baptized in the Catholic Church
or received into it) and a non-Catholic Christian.[87][88]
The Catholic Church has from the start opposed marriage between a
Catholic and any non-Catholic, baptized or not, seeing it as
"degrading the holy character of matrimony, involving as it did a
communion in sacred things with those outside the fold. [...] it was
Priest reading the blessing at a
but natural and logical for the Church to do all in her power to
Catholic wedding, 2018
hinder her children from contracting marriage with those outside
her pale, who did not recognize the sacramental character of the
union on which they were entering." The Church thus saw as
obstacles to a Catholic's marriage what came to be called the two impediments of mixed religion (in
Latin, mixta religio) and of difference of worship (in Latin disparitas cultus).[88]
Marriage with a non-Catholic Christian
From an early stage, Church councils forbade Catholic Christians to marry heretics or schismatics.
Unlike marriage with a non-Christian, which came to be considered invalid, marriage with a heretic was
seen as valid, though illicit unless a dispensation had been obtained. However, the Church's opposition
to such unions is very ancient. Early regional councils, such as the 4th-century Council of Elvira and the
Council of Laodicea, legislated against them; and the ecumenical Council of Chalcedon prohibited such
unions especially between members of the lower ecclesiastical grades and heretical women.[89]
In 692, the Council in Trullo declared such marriages invalid, a decision accepted in the East, but not in
the West.[90]
The advent of Protestantism in the 16th century renewed the problem of mixed marriages, and caused
more stringent legislation. In those countries where the Council of Trent's Tametsi decree was
promulgated, mixed marriages began to be viewed as invalid in the West, not directly because of being
mixed, but because a condition for validity imposed by the decree was not observed, namely, that
marriages be contracted before the parish priest or a priest delegated by him and at least two
witnesses.[90] This decree required the contract to be entered into before the parish priest or some other
priest delegated by him, and in the presence of two or three witnesses under penalty of invalidity. Even
where the Tametsi decree had been promulgated, the Church did not find it possible to insist on the
rigour of this legislation in all countries, owing to strong Protestant opposition. However, the legislation
was frequently enforced by Catholic parents stipulating in their wills that their children be disinherited if
they renounced Catholicism.[91]
Pope Benedict XIV issued a declaration (the "Benedictine dispensation") concerning marriages in the
Netherlands and Belgium (1741), in which he declared mixed unions to be valid, provided they were
according to the civil laws. A similar declaration was made concerning mixed marriages in Ireland by
Pope Pius, in 1785, and gradually the "Benedictine dispensation" was extended to various localities. Pius
VI allowed mixed marriages in Austria to take place in the presence of a priest, provided no religious
solemnity was employed, and with the omission of public banns, as evidence of the unwillingness of the
Church to sanction such unions. In 1869, the Congregation of the Propaganda further permitted such
marriages but only under condition of grave necessity, fearing the faithful "expose themselves to the
grave dangers inherent in these unions". Bishops were to warn Catholics against such marriages and not
to grant dispensations for them except for weighty reasons and not at the mere will of the petitioner. In
countries where the decree was not promulgated, marriages otherwise contracted, called clandestine
marriages, continued to be considered valid until the decree was replaced in 1908 by the decree Ne
Temere of Pope Pius X, which revoked the "Benedictine dispensation".[88][92]
Catholics are forbidden to marry non-Catholic Christians "without express permission of the competent
authority",[93] but, if the other conditions are fulfilled, such a marriage entered into in spite of the
prohibition is seen as valid and also, since it is a marriage between baptized persons, as a sacrament. A
condition for granting permission to marry a non-Catholic is that the Catholic party undertake to remove
dangers of defecting from the faith and to do all in his or her power so that all the children are baptized
and brought up in the Catholic Church; the other party is to be made aware of this undertaking and
obligation of the Catholic party.[93] This requirement has been criticized.
Marriage with a non-Christian
The early Church did not consider invalid a Catholic's marriage with a non-Christian (someone not
baptized), especially when the marriage had taken place before the Catholic's conversion to the faith. It
was nevertheless hoped that the converted wife or husband would be the means of bringing the other
party into the Church, or at least safeguarding the Catholic upbringing of the children of the union. "This
held even for Jews, though the Church was naturally more opposed to wedlock between them and
Christians, even than with pagans, owing to the intense Jewish hatred for the sacred name of Christ."[88]
With the growth of the Church, the need for such unions diminished and the objection to them grew
stronger. More by custom than by church legislation, such marriages gradually came to be considered
invalid and disparitas cultus came to be seen as an impediment to marriage by a Catholic.[88] There
were also enactments on a local level against marriages with pagans (Council of Carthage (397), and
under Stephen I of Hungary in the early 11th century) and with Jews (Third Council of Toledo in 589).
When the Decretum of Gratian was published in the 12th century, this impediment became part of canon
law. From that time forward, all marriages contracted between Catholics and non-Christians were held
to be invalid unless a dispensation had been obtained from the ecclesiastical authority.[88]
A marriage between a Catholic and a non-Christian (someone not baptized) is seen by the Church as
invalid unless a dispensation (called a dispensation from "disparity of cult", meaning difference of
worship) is granted from the law declaring such marriages invalid. This dispensation can only be granted
under certain conditions.[94] If the dispensation is granted, the Church recognizes the marriage as valid,
but natural rather than sacramental, since the sacraments can be validly received only by the baptized,
and the non-Christian person does not share a relationship to Christ.[95][96][97]
Remarriage of widows or widowers
The teaching of the Catholic Church is that a married couple commit themselves totally to one another
until death.[98] The vows they make to each other in the wedding rite are a commitment "til death do us
part".[99] After the death of one, the other is free to marry again or to remain single. Some choose to
become priests or religious. This path was chosen by some even in the early Christian centuries by people
such as Saint Marcella, Saint Paula, Saint Galla of Rome and Saint Olympias the Deaconess.[100]
Ministers of matrimony
Western Church
The husband and wife must validly execute the marriage

contract. In the Latin Catholic tradition, it is the spouses who
are understood to confer marriage on each other. The spouses,
as ministers of grace, naturally confer upon each other the
sacrament of matrimony, expressing their consent before the
church.
This does not eliminate the need for church involvement in the
marriage; under normal circumstances, canon law requires for Ceremony of Marriage (Giulio Rosati)
validity the attendance of the local bishop or parish priest (or a
priest or deacon delegated by either of them) and at least two
witnesses. The priest has merely the role to "assist" the spouses in order to ensure that the marriage is
contracted in accord with canon law, and is supposed to attend whenever it is possible. A competent
layperson may be delegated by the Church, or may just attend in place of the priest, if it is impractical to
have a priest attending. In the event that no competent layperson is found, the marriage is valid even if
done in the presence of two witnesses alone.[101] For example, in May 2017, the Congregation for Divine
Worship and the Discipline of the Sacraments granted a bishop's request that a nun be granted
permission to officiate at a marriage ceremony in Quebec because of a shortage of priests.[102]
Eastern Churches
Eastern Catholic churches share the tradition common

throughout Eastern Christianity, according to which the
minister of the sacrament is the bishop or priest who "crowns
the bridegroom and the bride as a sign of the marriage
covenant", a ceremony that has led to the sacrament being
called the Crowning.[103]
Indissolubility
Catholic theology teaches that a validly contracted sacramental Crowning during Holy Matrimony in the
marriage is accompanied by divine ratification, creating a Syro-Malabar Catholic Church, which is
virtually indissoluble union until the couple consummate, after an Eastern Catholic Church and a part of
which the sacramental marriage is dissoluble only by the death the Saint Thomas Christian community in
of a spouse. An unconsummated marriage can be dissolved by India
the Pope, as Vicar of Christ.[104] Once a sacramental marriage is
consummated, only a separation is possible: the marriage bond
cannot be dissolved by any power.
In the eyes of the Church, even validly contracted natural marriages (marriages in which at least one of
the parties is not baptized) cannot be dissolved by the will of the couple or by any action of the
state.[105][106] Accordingly, "the Catholic Church does not recognize or endorse civil divorce of a natural
marriage, as of a sacramental marriage".[107] However, a natural marriage, even if consummated, can be
dissolved by the Church when to do so favours the maintenance of the faith on the part of a Christian,
cases of what has been called Pauline privilege and Petrine privilege. In these cases, which require
intervention by the Holy See, the Church admits real divorce, actual dissolution of a valid marriage, as
distinct from the granting by merely human power of a divorce that, according to Catholic theology, does
not really dissolve the marriage bond.
While the violation of some regulations may make a marriage illicit, but not invalid, some conditions are
essential and their absence means that there is in fact no valid marriage, and the participants are
considered not to be actually married. However, Canon 1137 states that children born to a "putative"
marriage (defined in Canon 1061, sec. 3 as one that is not valid but was entered into in good faith by at
least one spouse) are legitimate; therefore, the declaration that a marriage is null does not render the
children of that marriage illegitimate.
Annulments
The Catholic Church has consistently taken the position that, while dissolution of a valid natural
marriage, even if consummated, may be granted for the sake of someone's Christian faith ("in favorem
fidei"), though not for other reasons, and that a valid sacramental marriage, if not consummated, may be
dissolved, a valid sacramental consummated marriage is indissoluble. There is no divorce from such a
marriage. However, what is referred to as a marriage annulment occurs when two competent
ecclesiastical tribunals hand down concordant judgements that a particular marriage was not in fact a
valid one.[108][109]
Requirements for the validity of marriage are listed in the Code of Canon Law under the headings
"Diriment Impediments" (such as being too young, being impotent, being already married, being
ordained),[110] "Matrimonial Consent" (which requires, for instance, sufficient use of reason, psychic
ability to assume the essential obligations of marriage, and freedom from force and fear),[111] and "The
Form of the Celebration of Marriage" (normally requiring that it be contracted in the presence of the
parish priest or his delegate and at least two other witnesses).[112]
An annulment is a declaration that the marriage was invalid (or null) at the time the vows were
exchanged. Thus, an annulment is declared only when an ecclesial tribunal finds a lack of validity in the
marriage at the time of the marital contract. Behaviour subsequent to the contract is not directly
relevant, except as post factum evidence of the validity or invalidity of the contract. That is, behaviour
subsequent to the contract cannot actually change the validity of the contract. For example, a marriage
would be invalid if one of the parties, at the time of marriage, did not intend to honour the vow of
fidelity. If the spouse did intend to be faithful at the time of the marriage but later committed adultery
this does not invalidate the marriage.
The teaching of the Catholic church is that annulment and divorce therefore differ, both in rationale and
effect; an annulment is a finding that a true marriage never existed, whereas a divorce is a dissolution of
marriage.
In canon law there are numerous reasons for granting annulments of marriages that were entered into
invalidly.[113] MacCulloch has noted the "ingenuity" of Roman Catholic lawyers in deploying these in the
historical context.[114]
Annulments are not restricted to marriages. A similar process can lead to the annulment of an
ordination.[115][116]
Sins against marriage and conjugal chastity

The teaching of the Catholic Church is that marriage may only be between one man and one woman with
each partner's free and willing consent for the good of each other and for the transmission of human
life.[117][118] The church believes adultery, divorce, remarriage after divorce, marriage without the intent
to transmit life, polygamy, incest, child abuse, free union, and trial marriage are sins against the dignity
of marriage.[119][120] The church also believes that chastity must be practiced by spouses,[121] and that
sins against chastity include lust, masturbation, fornication, pornography, prostitution, rape, incest,
child abuse, and homosexuality.[122]
The Catholic Church opposes introduction of both civil and religious same-sex
marriage.[123][124][125][126][127] The Church also holds that same-sex unions are an unfavourable
environment for children and that the legalization of such unions damages society.[128] Leading figures
in the Catholic hierarchy, including cardinals and bishops, have publicly voiced or actively opposed
legislation of civil same-sex marriage[129][130][131][132][133][134][135] and encouraged others to do the
same,[129][130][131][132][133][134][135][136][137] and have done likewise with regard to same-sex civil
unions[138][139] and adoption by same-sex couples.[128]
There are a growing number of Catholics globally who dissent from the official position of the Roman
Catholic hierarchy and express support for civil unions or civil same-sex marriage. In some locations, for
example North America, Northern and Western Europe, there is stronger support for LGBT rights (such
as civil unions, civil same-sex marriage and protection against discrimination) among Catholics than the
general population at large.[140][141]
See also
Banns of marriage
Nuptial Mass
Christian views of marriage
Christian views on divorce
Declaration of nullity
Defender of the Bond
Impediment of crime
Matrimonial dispensation
Natural marriage
Pauline privilege
Vetitum
Parish register
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is a sacramental union. Such a marriage is a life-long union and no power on earth can dissolve it."
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between two Jews or two Muslims are only natural marriages. Assuming no impediments, marriages
between Jews or Muslims would be valid natural marriages. Marriages between two Protestants or
two Eastern Orthodox also would be valid, presuming no impediments, but these would be
supernatural (sacramental) marriages and thus indissoluble."
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01. canons 1108–1116 (https://www.vatican.va/archive/ENG1104/__P40.HTM)
02. Tornieli, Andrea (28 July 2017). "Quebec, Nun ministers a Catholic wedding" (http://www.lastampa.it/
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03. Catechism of the Catholic Church, 1623 (https://www.vatican.va/archive/ENG0015/__P52.HTM) For
a fuller account of the rites of marriage in Eastern Christianity see Paul F. Bradshaw, The New SCM
Dictionary of Liturgy and Worship (https://books.google.com/books?id=ZrVDmaXP6HEC&pg=PA29
8) (Hymns Ancient and Modern Ltd, 2002, ISBN 978-0-33402883-3), pp. 298-299 and Syro-Malabar
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8NDrz0C&pg=PT45) (Paulist Press 1999 ISBN 978-0-80913844-9), q. 27
06. Robert Ricard, The Spiritual Conquest of Mexico (https://books.google.com/books?id=JmRvPmO6h
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7 November 2016.
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(Liturgical Press 2007 ISBN 978-0-81463190-4), p. 15
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7 November 2016.
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12. "Code of Canon Law – IntraText" (https://www.vatican.va/archive/ENG1104/__P40.HTM). Retrieved
7 November 2016.
13. Eileen F. Stuart, Dissolution and Annulment of Marriage by the Catholic Church (https://books.googl
e.com/books?id=fqK8vdoFxSUC&printsec=frontcover&dq=%22Grounds+of+Annulment%22&hl=en&
sa=X&ei=q90dUuSKFNGh7Ab9_IC4Dw&redir_esc=y#v=onepage&q=%22Grounds%20of%20Annul
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14. Dairmuid MacCulloch, Reformation: Europe's House Divided 1490–1700, London, 2008
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16. Michael Smith Foster, Annulment: The Wedding That Was (https://books.google.com/books?id=BUL
p_AjYU3EC&pg=PT140) (Paulist Press 1999 ISBN 978-1-61643175-4), q. 89
17. Reason, Marriage Unique for a. "Marriage FAQ's – Marriage Unique for a Reason" (http://www.marri
ageuniqueforareason.org/faq/#sec1q4). Retrieved 7 November 2016.
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19. Catechism of the Catholic Church, 2380-2391 (https://www.vatican.va/archive/ccc_css/archive/catec
hism/p3s2c2a6.htm) Adultery refers to marital infidelity...Divorce is a grave offense against the
natural law...[P]olygamy is not in accord with the moral law...Incest designates intimate relations
between relatives or in-laws within a degree that prohibits marriage between them...Connected to
incest is any sexual abuse perpetrated by adults on children or adolescents entrusted to their
care...The expression "free union" is fallacious...Some today claim a "right to a trial marriage" where
there is an intention of getting married later. However firm the purpose of those who engage in
premature sexual relations may be, "the fact is that such liaisons can scarcely ensure mutual
sincerity and fidelity in a relationship between a man and a woman, nor, especially, can they protect
it from inconstancy of desires or whim."
20. Compendium of the Catechism of the Catholic Church, 347 and 349 (https://www.vatican.va/archive/
compendium_ccc/documents/archive_2005_compendium-ccc_en.html) Adultery and polygamy are
opposed to the sacrament of matrimony because they contradict the equal dignity of man and
woman and the unity and exclusivity of married love. Other sins include the deliberate refusal of
one’s procreative potential which deprives conjugal love of the gift of children and divorce which
goes against the indissolubility of marriage...The Church, since she is faithful to her Lord, cannot
recognize the union of people who are civilly divorced and remarried.
21. Catechism of the Catholic Church, 2348-2349 (https://www.vatican.va/archive/ccc_css/archive/catec
hism/p3s2c2a6.htm) All the baptized are called to chastity... Married people are called to live
conjugal chastity;...
22. Catechism of the Catholic Church 2351-2357 (https://www.vatican.va/archive/ccc_css/archive/catech

ism/p3s2c2a6.htm) Lust is disordered desire for or inordinate enjoyment of sexual pleasure..."Both
the Magisterium of the Church, in the course of a constant tradition, and the moral sense of the
faithful have been in no doubt and have firmly maintained that masturbation is an intrinsically and
gravely disordered action."...Fornication is carnal union between an unmarried man and an
unmarried woman. It is gravely contrary to the dignity of persons and of human
sexuality...Pornography consists in removing real or simulated sexual acts from the intimacy of the
partners, in order to display them deliberately to third parties. It offends against chastity...Prostitution
does injury to the dignity of the person who engages in it, reducing the person to an instrument of
sexual pleasure...Rape is the forcible violation of the sexual intimacy of another person...Graver still
is the rape of children committed by parents (incest) or those responsible for the education of the
children entrusted to them...homosexual acts are intrinsically disordered.
23. "Pope Repeats that Same-Sex 'Marriage' is "Anthropological Regression" " (http://www.ncregister.co
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24. Congregation for the Doctrine of the Faith, Considerations regarding proposals to give recognition to
unions between homosexual persons, 5 (https://www.vatican.va/roman_curia/congregations/cfaith/do
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25. "Compendium of the Social Doctrine of the Church" (https://www.vatican.va/roman_curia/pontifical_c
ouncils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html#CHAP
TER%20FIVE). www.vatican.va. Retrieved 18 August 2018.
26. "Catholic Church Strongly Opposed To Legalizing Same-Sex Marriage In Md" (http://baltimore.cbsloc
al.com/2012/03/02/opponents-confident-that-same-sex-marriage-law-will-be-overturned-in-referendu
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27. "Submission to Constitutional Convention" (http://www.catholicbishops.ie/2013/04/12/submission-con
stitutional-convention/). Retrieved 7 November 2016.
28. Considerations Regarding Proposals to Give Recognition to Unions between Homosexual Persons,
2003, points 7 and 8
29. Comment. "We cannot afford to indulge this madness". The Daily Telegraph. Retrieved 29 April 2012
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31. "Archived copy" (https://web.archive.org/web/20140313095306/http://www.gaystarnews.com/article/n
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34. "Bishops issue warning over bid to legalise gay marriages" (http://www.irishexaminer.com/ireland/bis
hops-issue-warning-over-bid-to-legalise-gay-marriages-226799.html). 29 March 2013. Retrieved
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35. "Croatia says 'I do' to gay civil unions" (http://www.gaystarnews.com/article/croatia-says-%E2%80%9
8i-do%E2%80%99-gay-civil-unions050813). Gay Star News. 5 August 2013. Retrieved 2 September
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36. Liz Jones (6 June 2012). "Seattle Catholics Divided On Repealing Gay Marriage" (https://www.npr.or
g/2012/06/06/154408067/deadline-nears-for-gay-marriage-referendum-in-washington). NPR.
37. Patrick, Joseph (16 April 2013). "France: Archbishop of Paris warns that equal marriage will lead to a
more violent society" (http://www.pinknews.co.uk/2013/04/16/archbishop-of-paris-warns-that-equal-m
arriage-will-lead-to-a-more-violent-society/). PinkNews.co.uk. Retrieved 2 September 2013.
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(https://www.independent.co.uk/news/world/europe/catholic-church-in-polygamy--attack-on-civil-unio
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External links
Catechism of the Catholic Church: The Sacrament of Matrimony (https://web.archive.org/web/20101
023213813/http://www.kofc.org/publications/cis/catechism/getsection.cfm?partnum=2&SecNum=2&
ChapNum=3&articlenum=7&ParSecNum=0&subSecNum=0&headernum=0&ParNum=1601&ParTyp
e=4) An authoritative summary of Church teaching on marriage, including the main requirements for
the celebration of the sacrament of Marriage.
Order of the Rite for Celebrating Marriage During Mass (http://www.catholicweddinghelp.com/topics/

order-wedding-with-mass.htm) Order of a Catholic wedding during Mass, with links to official texts
from the Rite of Marriage
Liberté plus haute… (http://solages.site.voila.fr/everyd/canon_law_sacraments_en.xhtml#mariage)
The canon law for dummies.
Arcanum (https://web.archive.org/web/20090622095840/https://www.vatican.va/holy_father/leo_xiii/e
ncyclicals/documents/hf_l-xiii_enc_10021880_arcanum_en.html) Encyclical of Pope Leo XIII on
Christian Marriage
Herbermann, Charles, ed. (1913). "Moral and Canonical Aspect of Marriage" (https://en.wikisource.o
rg/wiki/Catholic_Encyclopedia_(1913)/Moral_and_Canonical_Aspect_of_Marriage). Catholic
Encyclopedia. New York: Robert Appleton Company.
Herbermann, Charles, ed. (1913). "Ritual of Marriage" (https://en.wikisource.org/wiki/Catholic_Encyc
lopedia_(1913)/Ritual_of_Marriage). Catholic Encyclopedia. New York: Robert Appleton Company.
Herbermann, Charles, ed. (1913). "Sacrament of Marriage" (https://en.wikisource.org/wiki/Catholic_
Encyclopedia_(1913)/Sacrament_of_Marriage). Catholic Encyclopedia. New York: Robert Appleton
Company.
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Marriage in The Catholic Church - Wikipedia

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Marriage in The Catholic Church - Wikipedia

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7/11/2020 Marriage in the Catholic Church - Wikipedia

Catholic Church view of the importance of marriage

History of marriage in the Catholic Church

tempered by other scholars who state Paul would no more impose

As the Church developed as an institution and came into contact

Tertullian (c. 160 – c. 225) noted as early as the second century in

In his On Exhortation to Chastity Tertullian argued that a second

The medieval Christian church, taking the lead of Augustine,

With the development of sacramental theology, marriage was

In the 16th century, various groups adhering to the Protestant

Validity of marriage in the Catholic Church

Antecedent and perpetual impotence.

Times of year for celebrating a marriage

While marriage between a Catholic and any non-Catholic is

Marriage with a non-Catholic Christian

Marriage with a non-Christian

Remarriage of widows or widowers

The husband and wife must validly execute the marriage

Eastern Catholic churches share the tradition common

Sins against marriage and conjugal chastity

7. Reay Tannahill, Sex in history, Abacus

71. [1] (https://books.google.com/books?id=JKgZEjvB5cEC&pg=PA1326&dq=Tametsi+%22Ne+Temer

88. "CATHOLIC ENCYCLOPEDIA: Mixed Marriage" (http://www.newadvent.org/cathen/09698a.htm).

22. Catechism of the Catholic Church 2351-2357 (https://www.vatican.va/archive/ccc_css/archive/catech

Order of the Rite for Celebrating Marriage During Mass (http://www.catholicweddinghelp.com/topics/

Retrieved from "https://en.wikipedia.org/w/index.php?title=Marriage_in_the_Catholic_Church&oldid=963160265"

This page was last edited on 18 June 2020, at 06:47 (UTC).

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