ON MATRIMONY 1846 refuting error
Q. Has marriage all the necessary constituents of a sacrament?
A. It has the outward sign, in the mutual [pg. 253] consent of the parties, externally signified; accompanied by the other conditions which the ecclesiastical law requires. The inward grace is that which enables the married couple to discharge their duties faithfully and in a Christian manner to one another, and to train up their children in the fear of God; and the Divine institution is evident from Matth. xix, 6, where it is said, “Wherefore they are no more two, but one flesh; what therefore God joined together let no man put asunder.”
Q. How does it appear that grace is conferred in the sacrament of marriage?
A. In the first place, you see from Matth. xix, quoted above, that God is the author of marriage, and surely you will admit, that he will give to those whom he joins in this holy union, such graces as will enable them to discharge the duties of it. 2dly, St. Paul expressly says, Ephes. v, 32: “This is a great sacrament, but I speak in Christ and in the Church,”—that is, that marriage is, in the New Law of Christ and in his Church, a great sacrament; for the passage would not make sense, if this be not its meaning; what, if marriage be not the great sacrament here alluded to—what is this great sacrament in Christ and the Church?—Christ himself and his Church cannot be a great sacrament in Christ and the [pg. 254] Church; but if marriage be this great sacrament, then every sacrament confers grace.
Q. What does St. Paul say, in the preceding verses 24 and 25, of same chapter? A. “Therefore, as the Church is subject to Christ, so also let the wives be to husbands in an things. Husbands, love your wives, as Christ also loved the Church and gave himself up for it, that he might sanctify it.” Here the union of man and wife is likened to the union of Christ and the Church; but the union of Christ and the Church is not only a union of love, but also of grace; therefore, such also is the union of man and wife.
Q. Do not Protestants translate the above word “sacrament” by “mystery,” in Ephes. v. 32?
A. Yes; but they had an object in doing so, they wished to deny the sacrament of marriage; and to show them that they have made nonsense of the text, you have only to ask them what mystery there is in marriage, if it be not a sacrament? and, if not a sacrament, how is it greater “in Christ and the Church,” than it was at any former period of the world? St. Augustine reads sacrament; and St. Jerome, who restored the New Testament to the truth of the Greek, and the Old to the truth of the Hebrew, who lived fourteen hundred years ago, and [pg. 255 ] who was one of the greatest linguists of that or any other age,—this St. Jerome reads “sacrament” For “mystery.”
Q. What does St. Augustine say as to the sacrament of Matrimony—De Bone Conjug. cap. 18, T. vi, p. 335; Ibid, c. xxiv, p. 337 and c. x de Nupt.?
A. He says—“In the marriage of our women, the sanctity of the sacrament is of the greatest weight;” and again—”In all nations, the great good of marriage consists in the propagation of children and the fidelity of the parties; but among Christians, there is, besides, the HOLINESS OF THE SACRAMENT.” Tertullian also, in his Treatise de Monog., expressly calls matrimony a sacrament. St. Ireneus, Adv. Hæres, lib. i. cap. 1—says: “By all means they ought to meditate on the sacrament of marriage.” St. Cyril adds—Cap. 2, in Joan. 22: “Christ sanctified wedlock, and gave grace to marriage.” St. Ambrose—Lib. i de Abraham, and in Cap. 5 ad Ephes.—writes: “There is a great sacrament in the union of man and wife.“
Q. Are all Christians bound to marry by the command of God?
A. Certainly not; for if they were, St. Paul has given a very bad advice.
Q. Repeat his words— [l Cor. chap. vii, 8.]
A. “But I say to the unmarried and to the [pg256 ] widows, it is good for them if they so continue even as I.”
Q. Does not the Apostle say, In same chapter verse 2, “But for fear of fornication, let every man have his own wife, and let every woman have her own husband?”
A. Yes; but in verse 1st; he says, “It is good for a man not to touch a woman ;” and in verse 9th, “But if they do not contain themselves, let them marry.” Hence, the Apostle’s meaning evidently is, that those who do not feel, that, with the help of God’s grace, they can live chaste lives, ought to marry, and that once married, each man should confine himself to his own wife, and each wife to her own husband. Indeed, in same chapter, verse 27, St. Paul says, “Art thou loosed from a wife; seek not a wife;” and, in several passages, he exhorts all who are able, to live, like himself, a single life. (See chap.vii, ver. 7.)
Q. Does not God order Adam and Eve; and the whole human race, in Genesis, to increase and multiply?
A. This is not a command to all but a blessing by which God accords fecundity to all that shall marry. Those Protestants who understand it as a command, must charge St. Paul, one of God’s inspired Apostles, with breaking the law of God. With what face can [pg. 257]
Protestants bring forward such nonsense, seeing that a great number of themselves never marry and what will they do with those who cannot get married?
Q. Does the Catholic Church forbid one to marry?
A. No, she leaves every one at liberty to do as he thinks proper.
Q. Does she not forbid the marriage of priests?
A. She forbids priests to marry, but she obliges no one to become a priest.
Q. To what does she oblige those who enter into Holy Orders?
A. To keep the vow of chastity, which they have voluntarily, and after mature deliberation, made to God.
Q. Why does she oblige them to this?
A. That they may he more at liberty to discharge their duties to their flock, and that they may be totally disengaged from temporal matters. These advantages of the unmarried priest over the married Protestant minister, were acknowledged, even by Protestants, during the prevalence of that terrible pestilence, the Cholera, and are still openly visible to all, when typhus [pg. 258] fever and other contagious diseases scourge our population.
Q. Does St. Paul clearly urge these advantages in 1 Cor. chap. vii, 32?
A. Yes; he says—”But I would have you without solicitude: he that is without a wife it solicitous for the things that belong to the Lord, how he may please God; but he that is with a wife is solicitous for the things of the world, how he may please his wife, and he is divided.” (Read also verse 34.)
Q. In any of the early ages of the Church, mere bishops or priests permitted to marry after entering into holy orders?
A. No; we defy our adversaries to name even one such case.
Q. What are the words of the Second Canon of the 2d Council of Carthage?
A. “That bishops, priests, and all who are charged with the administration of the sacraments, must lead continent lives.”
Q. What reason does the Council give for this ordinance?
A. “This,” adds the Council; “was taught by the Apostles, and has been always practiced by the Church.”
Q. What do you infer from all that has been said on this subject?
A. That reason, antiquity, and Scripture are [pg. 259] all on the side of catholic doctrine and practice. END 1846 MATRIMONY
City adds: As current Catholic teaching: a result of many Lutherisms and Masonic ERRORS (ATTACKS on our Church) has spread disorder in our society today:
ON MATRIMONY, Refuting error in 2019 :
#1. The attack on Matrimony is a direct attack on the Holy Trinity, and the Catholic belief in the foundation of that Unity!
You dismiss your wife as if by right and without being charged with wrongdoing; and you suppose it is proper for you to do so because no human law forbids it; but divine law forbids it. Anyone who obeys men ought to stand in awe of God. Hear the law of the Lord, which even they who propose our laws must obey: “What God has joined together let no man put asunder.” – Commentary on Luke 8:5 (389 A.D). St Ambrose, Doctor, Bishop of Milan
Recent Declaration of Truths on this Matter for the 21st Century: Unchangeable!
[https://www.ncregister.com/daily-news/new-declaration-of-truths-affirms-key-church-teachings ] Original Declaration of Truths date 5/31/19 found here. (only items concerning Matrimony posted below:
#15. “No circumstance, no purpose, no law whatsoever can ever make licit an act which is intrinsically illicit, since it is contrary to the Law of God,
which is written in every human heart, knowable by reason itself, and proclaimed by the Church” (John Paul II, Encyclical Evangelium,vitae, 62). There are moral principles and moral truths contained in Divine revelation and in the natural law which include negative prohibitions that absolutely forbid certain kinds of action, in as much as these kinds of action are always gravely unlawful on account of their object. Hence, the opinion is wrong that says that a good intention or a good consequence is or can ever be sufficient to justify the commission of such kinds of action (see Council of Trent, sess. 6 de iustificatione, c. 15; John Paul II, Apostolic Exhortation, Reconciliatio et Paenitentia, 17; Encyclical Veritatis Splendor, 80).
#16. A woman who has conceived a child with in her womb is forbidden by natural and Divine law to kill this human life with in her, by herself or by others, whether directly or indirectly (see JohnPaul II, Encyclical Evangelium Vitae, 62).
#17. Procedures which cause conception to happen outside of the womb “are morally unacceptable, since they separate procreation from the fully human context of the conjugal act” (John Paul II, Encyclical Evangelium Vitae, 14).
#18. No human being may ever be morally justified to kill himself or to cause himself to be put to death by others, even if the intention is to escape suffering. “Euthanasia is a grave violation of the law of God, since it is the deliberate and morally unacceptable killing of a human person. This doctrine is based upon the natural law and upon the written word of God, is transmitted by the Church’s Tradition and taught by the ordinary and universal Magisterium” (John Paul II, Encyclical Evangelium Vitae, 65).
#19. Marriage is by Divine ordinance and natural law an indissoluble union of one man and of one woman (see Gen 2:24; Mk 10:7-9; Eph 5:31-32). “By their very nature, the institution of matrimony itself and conjugal love are ordained for the procreation and education of children, and find in them their ultimate crown” (Second Vatican Council, Gaudium et spes, 48).
#20. By natural and Divine law no human being may voluntarily and without sin exercise his sexual powers outside of a valid marriage. It is, therefore, contrary to Holy Scripture and Tradition to affirm that conscience can truly and rightly judge that sexual acts between persons who have contracted a civil marriage with each other, can sometimes be morally right or requested or even commanded by God, although one or both persons is sacramentally married to another person (see (1Cor7:11); John Paul II, Apostolic Exhortation Familiaris consortio, 84).
#21. Natural and Divine law prohibits “any action which either before, at the moment of, or after sexual intercourse, is specifically intended to prevent procreation—whether as an end or as a means” (Paul VI, Encyclical Humanae Vitae, 14).
#22. Anyone, husband or wife, who has obtained a civil divorce from the spouse to whom he or she is validly married, and has contracted a civil marriage with some other person during the lifetime of his legitimate spouse, and who lives in a marital way with the civil partner, and who chooses to remain in this state with full knowledge of the nature of the act and with full consent of the will to that act, is in a state of mortal sin and therefore can not receive sanctifying grace and grow in charity. Therefore, these Christians, unless they are living as “brother and sister,” cannot receive Holy Communion (see John Paul II, Apostolic Exhortation Familiar is consortio, 84).
#23. Two persons of the same sex sin gravely when they seek venereal pleasure from each other (see Lev18:22;Lev20:13;Rom1:24-28;1 Cor6:9-10;1 Tim1:10;Jude7).
Homosexual acts “under NO circumstances can be approved” (Catechism of the Catholic Church, ccc2357).
Hence, the opinion is contrary to natural law and Divine Revelation that says that, as God the Creator has given to some humans a natural disposition to feel sexual desire for persons of the opposite sex, so also He has given to others a natural disposition to feel sexual desire for persons of the same sex, and that God intends that the latter disposition be acted on in some circumstances.
#24. Human law, or any human power whatsoever, cannot give to two persons of the same sex the right to marry one another or declare two such persons to be married, since this is contrary to natural and Divine law. “In the Creator’s plan, sexual complement arity and fruitfulness belong to the very nature of marriage” (Congregation for the Doctrine of the Faith, Considerations regarding proposals to give legal recognition to unions between homosexual persons, June 3, 2003, 3).
#25. Unions that have the name of marriage without the reality of it, being contrary to Natural and Divine Law, are not capable of receiving the blessing of the Church. #26. The civil power may not establish civil or legal unions between two persons of the same sex that plainly imitate the union of marriage, even if such unions do not receive the name of marriage, since such unions would encourage grave sin for the individuals who are in them and would be a cause of grave scandal for others (see Congregation for the Doctrine of the Faith, Considerations regarding proposals to give legal recognition to unions between homosexual persons, June 3, 2003, 11).
#26. The civil power may not establish civil or legal unions between two persons of the same sex that plainly imitate the union of marriage, even if such unions do not receive the name of marriage, since such unions would encourage grave sin for the individuals who are in them and would be a cause of grave scandal for others (see Congregation for the Doctrine of the Faith, Considerations regarding proposals to give legal recognition to unions between homosexual persons, June 3, 2003, 11).
#27. The male and female sexes, man and woman, are biological realities created by the wise will of God(see Gen.1: 27; Catechism of the Catholic Church, 369). It is, therefore, a rebellion against natural and Divine Law and a grave sin that a man may attempt to become a woman by mutilating himself, or even by simply declaring himself to be such, or that a woman may in like manner attempt to become a man, or to hold that the civil authority has the duty or the right to act as if such things were or may be possible and legitimate (see Catechism of the Catholic Church, (ccc#2297).
Daily Indulgence: an indulgence partial (5 yrs) Plenary under the usual conditions, if this prayer is said devoutly every day for month (S.C. Ind., Jul 2, 1816; S.P. Ap., Mar 23, 1936). RACCOLTA page # 20.