On Marriage

COMPENDIUM

Marriage was instituted and established by God Himself. Therefore, it is not the invention or work of man, but was divinely instituted by the Creator, who also established its essential properties and fixed its purpose. This was done when He made our first parents. God established Adam and Eve as husband and wife, and decreed that the human race should be propagated through divinely instituted wedlock. Marriage as instituted by God in the beginning was as a sacred union, because the Marriage bond itself is forged by God, receives its sanction from God, and is blessed by God. It was also instituted as a union between one man and one woman, to the exclusion of any third party. From this most intimate relationship of husband and wife arise mutual rights and duties.

The end of human beings is the glory of God and their eternal happiness with God. Thus, the final or ultimate purpose of Marriage is to beget children for the glory of God and to enable them to share in the happiness of heaven. Besides this ultimate end or purpose, Marriage also has its immediate ends, which are called primary and secondary. By Natural and Divine Positive Law, the primary end or purpose of Marriage is the procreation and education of children; its secondary ends are the mutual help, love, and fidelity of husband and wife, and to be a safeguard against lust. Nature's purposes in Marriage are dictated by the nature of the two sexes, which are difference in physical organism, in temperament, and in aptitude, and are meant to complement each other. The culmination of the relationship is reached in the birth of offspring, as proclaimed by God Himself (Gen. 27:28).

By Natural Law and Divine Positive Law, Marriage is essentially permanent and indissoluble, these qualities being necessarily present in every Marriage. Marriage is not a temporary arrangement, but a stable and lasting union. This is clear from the primary and secondary purposes of Marriage. The education of a child takes many years, and nature intends not one child but several children. The secondary ends of Marriage imperatively demand that the union be permanent and lifelong. The Marriage bond cannot be loosed or severed either by the parties themselves or by any human power. When two persons contract to take each other in Marriage, it is God who joins them together. God alone can sever that bond, which He does in the death of one of the parties. By Divine Positive Law, Marriage is indissoluble from its first institution. (Matt. 4:8)

Marriage was not always preserved as God instituted it. Even from among the chosen people, men lost to a certain extent the ideal of Marriage as instituted by God, and presumed or were granted, "because of the hardness of their hearts," plurality of wives, and even divorce. Jesus Christ condemned the abuses of plurality of wives and divorce, which had been tolerated, reasserting the unity and indissolubility of Marriage; furthermore, He forbade any human power to interfere with Marriage as instituted by God.

The most important thing that Jesus Christ did for the Marriage of Christians was to raise it to the dignity of a Sacrament, that is, He made Christian Marriage one of the channels by which the merits of His Passion and Death are conveyed to husband and wife. The Marriage contract of Christians is an outward sign, ordained by Jesus Christ, which not only signifies, but actually and effectively causes grace in their souls. In Christian Marriage, the contract is inseparable from the Sacrament: if there is no true Marriage contract (because some essential is wanting), there is no Sacrament; if there is no Sacrament, there is no true Marriage contract. The effects of the Marriage contract are the matrimonial rights and duties of the spouses to each other, their rights and duties regarding the rearing and education of their children, and their married status and all the civil effects of such. The effect of the Sacrament of Marriage are an increase in sanctifying grace and a title to actual graces from God, whereby they have a right or claim to supernatural help from God to fulfill their rights and duties faithfully, holily, and perseveringly unto death.

The right to regulate and control Christian Marriage was given by Jesus Christ to His Church, and to her alone. Therefore, the Church, as the sole custodian and legislator of the Sacraments, has the exclusive right to regulate and control the Marriage of Christians. The Church is infallible, and cannot err in claiming, as she has done since her foundation, the right to determine the conditions under which a Christian Marriage must be contracted. The Church cannot share her authority in this matter with anyone else. The Church is furthermore authorized by Jesus Christ (a) to teach what is contained in the Natural Law regarding Marriage, its nature, its properties, and its end; (b) to promulgate the Divine Positive Law regarding Marriage, and (c) to make laws (within the framework of Divine Positive Law) for the administration and reception of Christian Marriage. The right and authority of the Church extends over all Christian Marriages, that is, over Marriages of all baptized persons, whether they actually submit to her authority or not, because every Christian Marriage is a Sacrament.

The Church, in her legislation, imposes certain impediments which arise from Natural Law or Divine Positive Law or from her own Ecclesiastical Law in order to protect each party to the Marriage, and to safeguard the contract and the Sacrament. Some of these impediments or obstacles render a contemplated Marriage impossible; others, though not making it impossible, render it unlawful. The Church can only dispense from impediments which arise from her own Ecclesiastical Laws. She cannot dispense from impediments which are dictated by the Natural and Divine Positive Laws.

Catholics are bound to observe the laws of the Church in contracting Marriage, which rule that the Marriage of Catholics must take place in the presence of the Bishop or the Parish Priest or a Priest delegated by either and at least two witnesses. Otherwise, it is no Marriage at all. This law binds all Catholics, including a Catholic who wishes to marry a non-Catholic; but it does not apply to Marriages between non-Catholics.

The Church sometimes allows a Catholic to marry a baptized non-Catholic (that is, she grants a dispensation from her law forbidding a Catholic to marry a heretic or schismatic), but only for grave reasons, and under stipulated conditions. Such allowance is usually granted in order to prevent a greater evil. The conditions stipulated are that the non-Catholic party must give a signed promise not to interfere with the religious belief or practice of the Catholic, and that both must give a signed promise to rear all children of the marriage in the Catholic religion. But the Church never approves of "mixed" Marriages; she merely tolerates such a union when she cannot prevent it. This is because such a union is opposed to the spiritual good of the Catholic partner and the children, constituting a danger of perversion, and frequently results in great unhappiness, both earthly and eternal. The Church shows her disapproval by refusing to bless such unions.

The Church teaches that Marriage between Christians is always a Sacrament and a religious act, so that there can be no such thing as a purely "civil" or non-sacramental Marriage between Christians. Between Catholics, a "civil" Marriage is no Marriage at all. Between baptized non-Catholics, the matrimonial contract, wheresoever made, constitutes them man and wife and confers on them the Sacrament of Marriage. As regards the unbaptized, their Marriage contract, wherever made, establishes them husband and wife, but their Marriage remains a natural or non-sacramental Marriage.

Because it is a Sacrament, the State has no authority over Christian Marriage, its essential properties, impediments, etc. Nonetheless, it has the authority to regulate the purely civil effects of Christian Marriage, i.e. it may impose conditions to be observed, e.g., notification, registration, etc. The State may also legislate regarding dowry, succession, titles, property, etc., for the common good. The State has full authority to regulate the Marriages of its non-baptized subjects, since theirs is a purely natural contract.

It is beyond the power of the State to grant a divorce, even in the case of non-sacramental Marriage between the unbaptized. In legalizing divorce, the State violates the Natural Law and Divine Positive Law: "Whosoever shall put away his wife and marry another committeth adultery against her. And if the wife shall put away her husband, and be married to another, she committeth adultery." (Mark 10:11-12) In legalizing divorce, the State legalizes adultery.

The Church has no power to dissolve a true Christian Marriage which has been consummated; but the Church has power to dissolve a true Christian Marriage which is unconsummated in certain cases. She also has the power to dissolve a true consummated marriage between unbaptized persons when the conditions of the "Pauline privilege" are verified. This is because a Marriage between unbaptized persons is not a Sacrament. If one of the parties becomes a Catholic, he or she is free to contract a sacramental Marriage with a Catholic, by which the non-sacramental Marriage, even if consummated, is at once dissolved. But the converted party must establish that the other is (a) unwilling to become a Catholic, and (b) unwilling to live in peaceful wedlock with the Catholic spouse. The Church sometimes grants a separation, temporary or permanent, of husband and wife for grave reasons. But when the marriage is a true, Christian, consummated Marriage, this separation does not permit either party to marry again during the lifetime of the other. The Church also sometimes issues a Decree of Nullity, that is, an official and authoritative declaration that a certain Marriage, which seemed to be true or valid, was not really so. It is not a dissolution of the Marriage bond, but an official ruling that a particular Marriage contract was null or void, because wanting in some essential necessary for a true Marriage. Hence, a Decree of Nullity is not an order declaring that the parties cease to be husband and wife, but an authoritative decision that they never were such before God.

The Church condemns "birth control" or "birth prevention" as a grave abuse of Marriage, and always a grave sin, because it is clearly a violation of both the Natural Law and the Divine Positive Law. It is a violation of the Natural Law, because it is the unnatural exercise of a faculty wherein the purpose for which the faculty exists is deliberately frustrated. It is a violation of the Divine Positive Law because it is forbidden by the Sixth Commandment. No matter what the motives or circumstances may be, it is an evil thing in itself, like lying or suicide, and no motive or circumstance can ever justify it. The act and habit of birth prevention spring not from alleged motives of hardship or health, but from an evil heart in which there is no love of God nor respect for His Commandments. The Church does not thereby compel parents to have large families, nor does she forbid them to limit the number of children, but she does forbid the abuse of the Marriage act and the sinful manner of artificial restriction. The only lawful way of restricting births is by the mutual agreement of parents not to exercise the Marriage act and to observe continence, either always or at times. Those who say that this teaching of the Church is hard and difficult should remember the grace of the Sacraments, which confers supernatural power to face the hardships and difficulties of the married state. To say that it is impossible to observe the Laws of God is a heretical opinion, condemned by the Council of Trent.

Some married persons are unhappy, and this for various reason: (1) because some enter Marriage who are not called to it; (2) because many enter it from false motives; (3) because many only look at Marriage from a purely natural standpoint, ignoring the spiritual; (4) because either party or both parties prove unfaithful to their Marriage vows; or (5) because they neglect the Sacrament. The Sacrament of Matrimony confers on the contracting parties a right or title to supernatural help from God in all the problems and difficulties of married life. They must, however, pray and ask for these graces or helps. Many rely on their own natural powers and ability, and neglect the supernatural power which is at hand, to which they have a claim, and which God cannot refuse if they ask for it.

Since man has the natural right to Marriage, and since it is necessary that the generality of men should marry for the continuance of the race and the moral and physical health of society, the Church deplores and condemns undue restrictions on the part of individuals or of the State regarding the exercise of that right, as also the social conditions that make it almost impossible for a great number of men to marry. Such undue restrictions are prompted by the "gospel of comfort" and reluctance to give up the luxuries of single life and to undertake the responsibilities of married life. Nor should parents discourage their working daughters from marrying simply because they bring money into the home. The principal social condition hindering Marriage is the lack of a sufficient wage.

The Church holds up to Christian youth the ideal of Christian Marriage as a vocation to be worked for, a grave contract and a great Sacrament, which requires Christian preparation and Christian judgment if it is to be happy, not only by nature but also by grace. Christian preparation includes (a) prayer and the Sacraments, for guidance and help; (b) prudent advice, if necessary, from those best qualified to give it, e.g., parents or a confessor; (c) calm reasoning, since it is a contract for life; (d) good use of the time of betrothal and avoidance of sin. Christian judgment includes keeping the spiritual aspect in view, and taking guidance from the teaching and law of the Church.

Since Christian Marriage is a Sacrament, and since even the Marriage of pagans is a holy and sacred thing because instituted by God, it is sinful to make Matrimony a subject of jokes, disrespect, or irreverence. Films, plays, and novels which defend or condone matrimonial infidelity, divorce, or treat flippantly or suggestively of what is sacred is Marriage, are agents of destruction in regard to Marriage, and to morality itself, and should not be tolerated in a Christian community.

CATECHISM

115. How did the institution of Marriage arise?

Marriage was instituted and established by God Himself when He made out first parents.

116. What was the nature of Marriage as instituted by God in the beginning?

Marriage as instituted by God in the beginning was as a sacred, permanent union of one man and one woman as husband and wife.

117. For what purpose was Marriage instituted by God?

The final or ultimate purpose of Marriage is to beget children for the glory of God and to enable them to share in the happiness of heaven.

118. What are the immediate primary and secondary ends of Marriage?

The primary end or purpose of Marriage is the procreation and education of children; its secondary ends are the mutual help, love, and fidelity of husband and wife, and to be a safeguard against lust.

119. Is Marriage a permanent and indissoluble union?

Yes. Marriage is essentially permanent and indissoluble.

120. Was Marriage preserved among men as God instituted it?

No. Even from among the chosen people, men lost to a certain extent the ideal of Marriage as instituted by God, and presumed or were granted "because of the hardness of their hearts" plurality of wives, and even divorce.

121. Did Jesus Christ condemn these abuses of Marriage?

Yes. Jesus Christ condemned the abuses of plurality of wives and divorce, and forbade any human power to interfere with Marriage as instituted by God.

122. What was the most important thing that Jesus Christ did for Marriage?

The most important thing that Jesus Christ did for the Marriage of Christians was to raise it to the dignity of a Sacrament.

123. What are the effects of Christian Marriage?

The effects of the Christian Marriage contract are the matrimonial rights and duties of the spouses to each other, their rights and duties regarding the rearing and education of their children, and their married status and all the civil effects of such. The effect of the Sacrament of Marriage are an increase in sanctifying grace and a title to actual graces from God.

124. To whom belongs the right to regulate and control Christian Marriage?

The right to regulate and control Christian Marriage was given by Jesus Christ to His Church, and to her alone.

125. What, precisely, is the authority which the Church received from Jesus Christ with regard to Marriage?

The Church is authorized by Jesus Christ to teach what is contained in the Natural Law regarding Marriage, to promulgate the Divine Positive Law regarding Marriage, and to make laws for the administration and reception of Christian Marriage.

126. Does the right and authority of the Church extend over all Christian Marriages?

The right and authority of the Church extends over all Christian Marriages, whether they actually submit to her authority or not.

127. Does the Church impose certain impediments to Marriage?

Yes. In order to protect each party to the Marriage, and to safeguard the contract and the Sacrament, the Church imposes certain impediments or obstacles which can render a contemplated Marriage either impossible or unlawful.

128. Must Catholics observe the laws of the Church in contracting Marriage?

Yes. Catholics are bound to observe the laws of the Church in contracting Marriage.

129. Does the Church allow and approve of "mixed" Marriages?

The Church sometimes allows a Catholic to marry a baptized non-Catholic, but only for grave reasons, and under stipulated conditions. But she never approves of them.

130. What does the Church teach regarding "civil" Marriages?

The Church teaches that Marriage between Christians is always a Sacrament, so that there can be no such thing as a purely "civil" or non-sacramental Marriage between Christians.

131. Has the State any authority over the Marriages of its subjects?

The State has no authority over Christian Marriage, but it has the authority to regulate the purely civil effects of Christian Marriage. The State has authority to regulate the Marriages of its non-baptized subjects, since theirs is a purely natural contract.

132. Can the State grant divorce?

No. It is beyond the power of the State to grant a divorce, even in the case of non-sacramental Marriage between the unbaptized.

133. Has the Church any power to dissolve a Marriage?

The Church has no power to dissolve a true Christian Marriage which has been consummated.

134. Does the Church sometimes grant a separation?

Yes. The Church sometimes grants a separation of husband and wife for grave reasons.

135. Does not the Church sometimes grant a Decree of Nullity?

Yes. The Church sometimes issues a Decree of Nullity stating that a certain Marriage, which seemed to be true or valid, was not really so.

136. What does the Church teach regarding "birth control"?

The Church condemns "birth control" or "birth prevention" as a grave abuse of marriage, and always a grave sin, no matter what the motives or circumstances may be.

137. Does the Church, through her teaching on this question, thereby forbid parents to limit the number of children, or compel them to have large families?

The Church does not compel parents to have large families, nor does she forbid them to limit the number of children, but she forbids the abuse of the Marriage act and the sinful manner of artificial restriction.

138. Why is it that, even among Christians, there is not infrequently unhappiness in Married life?

Married persons are unhappy because some enter Marriage who are not called to it, because many enter it from false motives, because many only look at Marriage from a purely natural standpoint, ignoring the spiritual, because either party or both parties prove unfaithful to their Marriage vows, or because they neglect the Sacrament.

139. What does the Church teach regarding the right to marry and the obstacles to Marriage?

The Church deplores and condemns undue restrictions on the part of individuals or of the State on the free exercise of the natural right to Marriage.

140. What is the idea of Christian Marriage which the Church holds up to her children?

The Church holds up to Christian youth the ideal of Christian Marriage as a vocation to be worked for, a grave contract and a great Sacrament, which requires Christian preparation and Christian judgment if it is to be happy, not only by nature but also by grace.

141. What is the dignity of Christian Marriage, and how is it to be upheld?

Since Christian Marriage is a Sacrament, and since even the Marriage of pagans is a holy and sacred thing because instituted by God, it is sinful to make Matrimony a subject of jokes, disrespect, or irreverence.