Adorons Jésus-Eucharistie! | Accueil >> Varia >> Livres >> Table des matières
[précédente] [suivante]
THE SACRAMENT OF MATRIMONY
§1601
«The matrimonial covenant, by which a man and a woman establish between
themselves a partnership of the whole of life, is by its nature ordered toward
the good of the spouses and the procreation and education of offspring; this
covenant between baptized persons has been raised by Christ the Lord to the
dignity of a sacrament.» 84
I. Marriage in God's Plan
§1602
Sacred Scripture begins with the creation of man and woman in the image and
likeness of God and concludes with a vision of «the wedding-feast of the
Lamb.» 85 Scripture speaks throughout of marriage and its
«mystery,» its institution and the meaning God has given it, its
origin and its end, its various realizations throughout the history of
salvation, the difficulties arising from sin and its renewal «in the Lord"
in the New Covenant of Christ and the Church.86
Marriage in the order of creation
§1603
«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.» 87 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,88 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.» 89
§1604
God who created man out of love also calls him to love the fundamental and
innate vocation of every human being. For man is created in the image and
likeness of God who is himself love.90 Since God created him man and
woman, their mutual love becomes an image of the absolute and unfailing love
with which God loves man. It is good, very good, in the Creator's eyes. and
this love which God blesses is intended to be fruitful and to be realized in
the common work of watching over creation: «and God blessed them, and God
said to them: 'Be fruitful and multiply, and fill the earth and subdue
it.'» 91
§1605
Holy Scripture affirms that man and woman were created for one another:
«It is not good that the man should be alone.» 92 The woman,
«flesh of his flesh,» i.e., his counterpart, his equal, his nearest
in all things, is given to him by God as a «helpmate»; she thus
represents God from whom comes our help.93 «Therefore a man leaves
his father and his mother and cleaves to his wife, and they become one
flesh.» 94 The Lord himself shows that this signifies an
unbreakable union of their two lives by recalling what the plan of the Creator
had been «in the beginning": «So they are no longer two, but one
flesh.» 95
Marriage under the regime of sin
§1606
Every man experiences evil around him and within himself. This experience makes
itself felt in the relationships between man and woman. Their union has always
been threatened by discord, a spirit of domination, infidelity, jealousy, and
conflicts that can escalate into hatred and separation. This disorder can
manifest itself more or less acutely, and can be more or less overcome
according to the circumstances of cultures, eras, and individuals, but it does
seem to have a universal character.
§1607
According to faith the disorder we notice so painfully does not stem from the
nature of man and woman, nor from the nature of their relations, but from sin.
As a break with God, the first sin had for its first consequence the rupture of
the original communion between man and woman. Their relations were distorted by
mutual recriminations;96 their mutual attraction, the Creator's own
gift, changed into a relationship of domination and lust;97 and the
beautiful vocation of man and woman to be fruitful, multiply, and subdue the
earth was burdened by the pain of childbirth and the toil of work.98
§1608
Nevertheless, the order of creation persists, though seriously disturbed. To
heal the wounds of sin, man and woman need the help of the grace that God in
his infinite mercy never refuses them.99 Without his help man and woman
cannot achieve the union of their lives for which God created them «in the
beginning.»
Marriage under the pedagogy of the Law
§1609
In his mercy God has not forsaken sinful man. the punishments consequent upon
sin, «pain in childbearing» and toil «in the sweat of your
brow,» 100 also embody remedies that limit the damaging effects of
sin. After the fall, marriage helps to overcome self-absorption, egoism,
pursuit of one's own pleasure, and to open oneself to the other, to mutual aid
and to self-giving.
§1610
Moral conscience concerning the unity and indissolubility of marriage developed
under the pedagogy of the old law. In the Old Testament the polygamy of
patriarchs and kings is not yet explicitly rejected. Nevertheless, the law
given to Moses aims at protecting the wife from arbitrary domination by the
husband, even though according to the Lord's words it still carries traces of
man's «hardness of heart» which was the reason Moses permitted men to
divorce their wives.101
§1611
Seeing God's covenant with Israel in the image of exclusive and faithful
married love, the prophets prepared the Chosen People's conscience for a
deepened understanding of the unity and indissolubility of marriage.102
The books of Ruth and Tobit bear moving witness to an elevated sense of
marriage and to the fidelity and tenderness of spouses. Tradition has always
seen in the Song of Solomon a unique expression of human love, a pure
reflection of God's love - a love «strong as death» that «many
waters cannot quench.» 103
Marriage in the Lord
§1612
The nuptial covenant between God and his people Israel had prepared the way for
the new and everlasting covenant in which the Son of God, by becoming incarnate
and giving his life, has united to himself in a certain way all mankind saved
by him, thus preparing for «the wedding-feast of the
Lamb.» 104
§1613
On the threshold of his public life Jesus performs his first sign - at his mother's
request - during a wedding feast.105 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.
§1614
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.106 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.» 107
§1615
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.108 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. It is by
following Christ, renouncing themselves, and taking up their crosses that
spouses will be able to «receive» the original meaning of marriage
and live it with the help of Christ.109 This grace of Christian
marriage is a fruit of Christ's cross, the source of all Christian life.
§1616
This is what the Apostle Paul makes clear when he says: «Husbands, love
your wives, as Christ loved the church and gave himself up for her, that he
might sanctify her,» adding at once: «'For this reason a man shall
leave his father and mother and be joined to his wife, and the two shall become
one. This is a great mystery, and I mean in reference to Christ and the
Church.» 110
§1617
The entire Christian life bears the mark of the spousal love of Christ and the
Church. Already Baptism, the entry into the People of God, is a nuptial
mystery; it is so to speak the nuptial bath111 which precedes the
wedding feast, the Eucharist. Christian marriage in its turn becomes an
efficacious sign, the sacrament of the covenant of Christ and the Church. Since
it signifies and communicates grace, marriage between baptized persons is a
true sacrament of the New Covenant.112
Virginity for the sake of the Kingdom
§1618
Christ is the center of all Christian life. the bond with him takes precedence
over all other bonds, familial or social.113 From the very beginning of
the Church there have been men and women who have renounced the great good of
marriage to follow the Lamb wherever he goes, to be intent on the things of the
Lord, to seek to please him, and to go out to meet the Bridegroom who is
coming.114 Christ himself has invited certain persons to follow him in
this way of life, of which he remains the model:
«For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive this, let him receive it.» 115
§1619
Virginity for the sake of the kingdom of heaven is an unfolding of baptismal
grace, a powerful sign of the supremacy of the bond with Christ and of the
ardent expectation of his return, a sign which also recalls that marriage is a
reality of this present age which is passing away.116
§1620
Both the sacrament of Matrimony and virginity for the Kingdom of God come from
the Lord himself. It is he who gives them meaning and grants them the grace
which is indispensable for living them out in conformity with his
will.117 Esteem of virginity for the sake of the kingdom118 and
the Christian understanding of marriage are inseparable, and they reinforce
each other:
Whoever denigrates marriage also diminishes the glory of virginity. Whoever praises it makes virginity more admirable and resplendent. What appears good only in comparison with evil would not be truly good. the most excellent good is something even better than what is admitted to be good.119
II. The Celebration of Marriage
§1621
In the Latin Rite the celebration of marriage between two Catholic faithful
normally takes place during Holy Mass, because of the connection of all the
sacraments with the Paschal mystery of Christ.120 In the Eucharist the
memorial of the New Covenant is realized, the New Covenant in which Christ has
united himself for ever to the Church, his beloved bride for whom he gave
himself up.121 It is therefore fitting that the spouses should seal
their consent to give themselves to each other through the offering of their
own lives by uniting it to the offering of Christ for his Church made present
in the Eucharistic sacrifice, and by receiving the Eucharist so that,
communicating in the same Body and the same Blood of Christ, they may form but
«one body» in Christ.122
§1622
«Inasmuch as it is a sacramental action of sanctification, the liturgical
celebration of marriage . . . must be, per se, valid, worthy, and
fruitful.» 123 It is therefore appropriate for the bride and groom
to prepare themselves for the celebration of their marriage by receiving the
sacrament of penance.
§1623
In the Latin Church, it is ordinarily understood that the spouses, as ministers
of Christ's grace, mutually confer upon each other the sacrament of Matrimony
by expressing their consent before the Church. In the Eastern liturgies the
minister of this sacrament (which is called «Crowning») is the priest
or bishop who, after receiving the mutual consent of the spouses, successively
crowns the bridegroom and the bride as a sign of the marriage covenant.
§1624
The various liturgies abound in prayers of blessing and epiclesis asking God's
grace and blessing on the new couple, especially the bride. In the epiclesis of
this sacrament the spouses receive the Holy Spirit as the communion of love of
Christ and the Church.124 The Holy Spirit is the seal of their
covenant, the ever available source of their love and the strength to renew
their fidelity.
III. Matrimonial Consent
§1625
The parties to a marriage covenant are a baptized man and woman, free to
contract marriage, who freely express their consent; «to be free"
means:
- not being under constraint;
- not impeded by any natural or ecclesiastical law.
§1626
The Church holds the exchange of consent between the spouses to be the
indispensable element that «makes the marriage.» 125 If
consent is lacking there is no marriage.
§1627
The consent consists in a «human act by which the partners mutually give
themselves to each other": «I take you to be my wife» - «I
take you to be my husband.» 126 This consent that binds the spouses
to each other finds its fulfillment in the two «becoming one
flesh.» 127
§1628
The consent must be an act of the will of each of the contracting parties, free
of coercion or grave external fear.128 No human power can substitute
for this consent.129 If this freedom is lacking the marriage is
invalid.
§1629
For this reason (or for other reasons that render the marriage null and void)
the Church, after an examination of the situation by the competent ecclesiastical
tribunal, can declare the nullity of a marriage, i.e., that the marriage never
existed.130 In this case the contracting parties are free to marry,
provided the natural obligations of a previous union are discharged.131
§1630
The priest (or deacon) who assists at the celebration of a marriage receives
the consent of the spouses in the name of the Church and gives the blessing of
the Church. the presence of the Church's minister (and also of the witnesses)
visibly expresses the fact that marriage is an ecclesial reality.
§1631
This is the reason why the Church normally requires that the faithful contract
marriage according to the ecclesiastical form. Several reasons converge to
explain this requirement:132
- Sacramental marriage is a liturgical act. It is therefore appropriate that it
should be celebrated in the public liturgy of the Church;
- Marriage introduces one into an ecclesial order, and creates rights and
duties in the Church between the spouses and towards their children; - Since
marriage is a state of life in the Church, certainty about it is necessary
(hence the obligation to have witnesses);
- the public character of the consent protects the «I do» once given
and helps the spouses remain faithful to it.
§1632
So that the «I do» of the spouses may be a free and responsible act
and so that the marriage covenant may have solid and lasting human and
Christian foundations, preparation for marriage is of prime importance.
The example and teaching given by parents and families remain the
special form of this preparation.
The role of pastors and of the Christian community as the «family of
God» is indispensable for the transmission of the human and Christian
values of marriage and family,133 and much more so in our era when many
young people experience broken homes which no longer sufficiently assure this
initiation:
It is imperative to give suitable and timely instruction to young people, above
all in the heart of their own families, about the dignity of married love, its
role and its exercise, so that, having learned the value of chastity, they will
be able at a suitable age to engage in honorable courtship and enter upon a
marriage of their own.134
Mixed marriages and disparity of cult
§1633
In
many countries the situation of a mixed marriage (marriage between a Catholic
and a baptized non-Catholic) often arises. It requires particular attention on
the part of couples and their pastors. A case of marriage with disparity of
cult (between a Catholic and a nonbaptized person) requires even greater
circumspection.
§1634
Difference
of confession between the spouses does not constitute an insurmountable
obstacle for marriage, when they succeed in placing in common what they have
received from their respective communities, and learn from each other the way
in which each lives in fidelity to Christ. But the difficulties of mixed
marriages must not be underestimated. They arise from the fact that the
separation of Christians has not yet been overcome. the spouses risk
experiencing the tragedy of Christian disunity even in the heart of their own
home. Disparity of cult can further aggravate these difficulties. Differences
about faith and the very notion of marriage, but also different religious
mentalities, can become sources of tension in marriage, especially as regards
the education of children. the temptation to religious indifference can then
arise.
§1635
According
to the law in force in the Latin Church, a mixed marriage needs for liceity the
express permission of ecclesiastical authority.135 In case of disparity
of cult an express dispensation from this impediment is required for the
validity of the marriage.136 This permission or dispensation
presupposes that both parties know and do not exclude the essential ends and
properties of marriage and the obligations assumed by the Catholic party
concerning the baptism and education of the children in the Catholic
Church.137
§1636
Through
ecumenical dialogue Christian communities in many regions have been able to put
into effect a common pastoral practice for mixed marriages. Its task is to help
such couples live out their particular situation in the light of faith,
overcome the tensions between the couple's obligations to each other and
towards their ecclesial communities, and encourage the flowering of what is
common to them in faith and respect for what separates them.
§1637
In
marriages with disparity of cult the Catholic spouse has a particular task:
«For the unbelieving husband is consecrated through his wife, and the
unbelieving wife is consecrated through her husband.» 138 It is a
great joy for the Christian spouse and for the Church if this
«consecration» should lead to the free conversion of the other spouse
to the Christian faith.139 Sincere married love, the humble and patient
practice of the family virtues, and perseverance in prayer can prepare the
non-believing spouse to accept the grace of conversion.
IV. The Effects of the Sacrament of Matrimony
§1638
«From a valid marriage arises a bond between the spouses which by its very
nature is perpetual and exclusive; furthermore, in a Christian marriage the
spouses are strengthened and, as it were, consecrated for the duties and the
dignity of their state by a special sacrament.» 140
The marriage bond
§1639
The consent by which the spouses mutually give and receive one another is
sealed by God himself.141 From their covenant arises «an
institution, confirmed by the divine law, . . . even in the eyes of
society.» 142 The covenant between the spouses is integrated into
God's covenant with man: «Authentic married love is caught up into divine
love.» 143
§1640
Thus the marriage bond has been established by God himself in such a way that a
marriage concluded and consummated between baptized persons can never be
dissolved. This bond, which results from the free human act of the spouses and
their consummation of the marriage, is a reality, henceforth irrevocable, and
gives rise to a covenant guaranteed by God's fidelity. the Church does not have
the power to contravene this disposition of divine wisdom.144
The grace of the sacrament of Matrimony
§1641
«By reason of their state in life and of their order, [Christian spouses]
have their own special gifts in the People of God.» 145 This grace
proper to the sacrament of Matrimony is intended to perfect the couple's love
and to strengthen their indissoluble unity. By this grace they «help one
another to attain holiness in their married life and in welcoming and educating
their children.» 146
§1642
Christ is the source of this grace. «Just as of old God encountered his
people with a covenant of love and fidelity, so our Savior, the spouse of the
Church, now encounters Christian spouses through the sacrament of
Matrimony.» 147 Christ dwells with them, gives them the strength to
take up their crosses and so follow him, to rise again after they have fallen,
to forgive one another, to bear one another's burdens, to «be subject to
one another out of reverence for Christ,» 148 and to love one
another with supernatural, tender, and fruitful love. In the joys of their love
and family life he gives them here on earth a foretaste of the wedding feast of
the Lamb:
How can I ever express the happiness of a marriage joined by the Church, strengthened by an offering, sealed by a blessing, announced by angels, and ratified by the Father? . . . How wonderful the bond between two believers, now one in hope, one in desire, one in discipline, one in the same service! They are both children of one Father and servants of the same Master, undivided in spirit and flesh, truly two in one flesh. Where the flesh is one, one also is the spirit.149
V. The Goods and Requirements of Conjugal Love
§1643
«Conjugal love involves a totality, in which all the elements of the
person enter - appeal of the body and instinct, power of feeling and
affectivity, aspiration of the spirit and of will. It aims at a deeply personal
unity, a unity that, beyond union in one flesh, leads to forming one heart and
soul; it demands indissolubility and faithfulness in definitive mutual giving;
and it is open to fertility. In a word it is a question of the normal
characteristics of all natural conjugal love, but with a new significance which
not only purifies and strengthens them, but raises them to the extent of making
them the expression of specifically Christian values.» 150
The unity and indissolubility of marriage
§1644
The love of the spouses requires, of its very nature, the unity and
indissolubility of the spouses' community of persons, which embraces their
entire life: «so they are no longer two, but one flesh.» 151
They «are called to grow continually in their communion through day-to-day
fidelity to their marriage promise of total mutual
self-giving.» 152 This human communion is confirmed, purified, and
completed by communion in Jesus Christ, given through the sacrament of
Matrimony. It is deepened by lives of the common faith and by the Eucharist
received together.
§1645
«The unity of marriage, distinctly recognized by our Lord, is made clear
in the equal personal dignity which must be accorded to man and wife in mutual
and unreserved affection.» 153 Polygamy is contrary to conjugal
love which is undivided and exclusive.154
The fidelity of conjugal love
§1646
By its very nature conjugal love requires the inviolable fidelity of the spouses.
This is the consequence of the gift of themselves which they make to each
other. Love seeks to be definitive; it cannot be an arrangement «until
further notice.» the «intimate union of marriage, as a mutual giving
of two persons, and the good of the children, demand total fidelity from the
spouses and require an unbreakable union between them.» 155
§1647
The deepest reason is found in the fidelity of God to his covenant, in that of
Christ to his Church. Through the sacrament of Matrimony the spouses are
enabled to represent this fidelity and witness to it. Through the sacrament,
the indissolubility of marriage receives a new and deeper meaning.
§1648
It can seem difficult, even impossible, to bind oneself for life to another
human being. This makes it all the more important to proclaim the Good News
that God loves us with a definitive and irrevocable love, that married couples
share in this love, that it supports and sustains them, and that by their own
faithfulness they can be witnesses to God's faithful love. Spouses who with
God's grace give this witness, often in very difficult conditions, deserve the
gratitude and support of the ecclesial community.156
§1649
Yet
there are some situations in which living together becomes practically
impossible for a variety of reasons. In such cases the Church permits the
physical separation of the couple and their living apart. the spouses do not
cease to be husband and wife before God and so are not free to contract a new
union. In this difficult situation, the best solution would be, if possible,
reconciliation. the Christian community is called to help these persons live
out their situation in a Christian manner and in fidelity to their marriage bond
which remains indissoluble.157
§1650
Today
there are numerous Catholics in many countries who have recourse to civil
divorce and contract new civil unions. In fidelity to the words of Jesus Christ
- «Whoever divorces his wife and marries another, commits adultery against
her; and if she divorces her husband and marries another, she commits
adultery» 158 The Church maintains that a new union cannot be
recognized as valid, if the first marriage was. If the divorced are remarried
civilly, they find themselves in a situation that objectively contravenes God's
law. Consequently, they cannot receive Eucharistic communion as long as this
situation persists. For the same reason, they cannot exercise certain ecclesial
responsibilities. Reconciliation through the sacrament of Penance can be
granted only to those who have repented for having violated the sign of the
covenant and of fidelity to Christ, and who are committed to living in complete
continence.
§1651
Toward
Christians who live in this situation, and who often keep the faith and desire
to bring up their children in a Christian manner, priests and the whole
community must manifest an attentive solicitude, so that they do not consider
themselves separated from the Church, in whose life they can and must
participate as baptized persons:
They should be encouraged to listen to the Word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to works of charity and to community efforts for justice, to bring up their children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God's grace.159
The openness to fertility
§1652
«By its very nature the institution of marriage and married love is
ordered to the procreation and education of the offspring and it is in them
that it finds its crowning glory.» 160
Children are the supreme gift of marriage and contribute greatly to the good of the parents themselves. God himself said: «It is not good that man should be alone,» and «from the beginning (he) made them male and female»; wishing to associate them in a special way in his own creative work, God blessed man and woman with the words: «Be fruitful and multiply.» Hence, true married love and the whole structure of family life which results from it, without diminishment of the other ends of marriage, are directed to disposing the spouses to cooperate valiantly with the love of the Creator and Savior, who through them will increase and enrich his family from day to day.161
§1653
The fruitfulness of conjugal love extends to the fruits of the moral,
spiritual, and supernatural life that parents hand on to their children by
education. Parents are the principal and first educators of their
children.162 In this sense the fundamental task of marriage and family
is to be at the service of life.163
§1654
Spouses to whom God has not granted children can nevertheless have a conjugal
life full of meaning, in both human and Christian terms. Their marriage can
radiate a fruitfulness of charity, of hospitality, and of sacrifice.
VI. The Domestic Church
§1655
Christ chose to be born and grow up in the bosom of the holy family of Joseph
and Mary. the Church is nothing other than «the family of God.» From
the beginning, the core of the Church was often constituted by those who had
become believers «together with all [their] household.» 164
When they were converted, they desired that «their whole household"
should also be saved.165 These families who became believers were
islands of Christian life in an unbelieving world.
§1656
In our own time, in a world often alien and even hostile to faith, believing
families are of primary importance as centers of living, radiant faith. For
this reason the Second Vatican Council, using an ancient expression, calls the
family the Ecclesia domestica.166 It is in the bosom of the family that
parents are «by word and example . . . the first heralds of the faith with
regard to their children. They should encourage them in the vocation which is
proper to each child, fostering with special care any religious vocation.» 167
§1657
It is here that the father of the family, the mother, children, and all members
of the family exercise the priesthood of the baptized in a privileged way
«by the reception of the sacraments, prayer and thanksgiving, the witness of
a holy life, and self-denial and active charity.» 168 Thus the home
is the first school of Christian life and «a school for human
enrichment.» 169 Here one learns endurance and the joy of work,
fraternal love, generous - even repeated - forgiveness, and above all divine
worship in prayer and the offering of one's life.
§1658
We must also remember the great number of single persons who, because of the
particular circumstances in which they have to live - often not of their choosing
- are especially close to Jesus' heart and therefore deserve the special
affection and active solicitude of the Church, especially of pastors. Many
remain without a human family often due to conditions of poverty. Some live
their situation in the spirit of the Beatitudes, serving God and neighbor in
exemplary fashion. the doors of homes, the «domestic churches,» and
of the great family which is the Church must be open to all of them. «No
one is without a family in this world: the Church is a home and family for
everyone, especially those who 'labor and are heavy laden.'» 170
IN BRIEF
§1659
St. Paul said:
«Husbands, love your wives, as Christ loved the Church.... This is a great
mystery, and I mean in reference to Christ and the Church"
(⇒ Eph 5:25, ⇒ 32).
§1660
The marriage covenant,
by which a man and a woman form with each other an intimate communion of life
and love, has been founded and endowed with its own special laws by the
Creator. By its very nature it is ordered to the good of the couple, as well as
to the generation and education of children. Christ the Lord raised marriage
between the baptized to the dignity of a sacrament (cf
⇒ CIC, can. 1055 # 1; cf. GS 48 # 1).
§1661
The sacrament of
Matrimony signifies the union of Christ and the Church. It gives spouses the
grace to love each other with the love with which Christ has loved his Church;
the grace of the sacrament thus perfects the human love of the spouses,
strengthens their indissoluble unity, and sanctifies them on the way to eternal
life (cf Council of Trent: DS 1799).
§1662
Marriage is based on the
consent of the contracting parties, that is, on their will to give themselves,
each to the other, mutually and definitively, in order to live a covenant of
faithful and fruitful love.
§1663
Since marriage
establishes the couple in a public state of life in the Church, it is fitting
that its celebration be public, in the framework of a liturgical celebration,
before the priest (or a witness authorized by the Church), the witnesses, and
the assembly of the faithful.
§1664
Unity, indissolubility,
and openness to fertility are essential to marriage. Polygamy is incompatible
with the unity of marriage; divorce separates what God has joined together; the
refusal of fertility turns married life away from its «supreme gift,"
the child (GS 50 # 1).
§1665
The remarriage of
persons divorced from a living, lawful spouse contravenes the plan and law of
God as taught by Christ. They are not separated from the Church, but they
cannot receive Eucharistic communion. They will lead Christian lives especially
by educating their children in the faith.
§1666
The Christian home is
the place where children receive the first proclamation of the faith. For this
reason the family home is rightly called «the domestic church,» a
community of grace and prayer, a school of human virtues and of Christian
charity.
OTHER LITURGICAL CELEBRATIONS
Article 1
SACRAMENTALS
§1667
«Holy Mother Church has, moreover, instituted sacramentals. These are
sacred signs which bear a resemblance to the sacraments. They signify effects,
particularly of a spiritual nature, which are obtained through the intercession
of the Church. By them men are disposed to receive the chief effect of the
sacraments, and various occasions in life are rendered holy.» 171
The characteristics of sacramentals
§1668
Sacramentals are instituted for the sanctification of certain ministries of the
Church, certain states of life, a great variety of circumstances in Christian
life, and the use of many things helpful to man. In accordance with bishops'
pastoral decisions, they can also respond to the needs, culture, and special
history of the Christian people of a particular region or time. They always
include a prayer, often accompanied by a specific sign, such as the laying on
of hands, the sign of the cross, or the sprinkling of holy water (which recalls
Baptism).
§1669
Sacramentals derive from the baptismal priesthood: every baptized person is
called to be a «blessing,» and to bless.172 Hence lay people
may preside at certain blessings; the more a blessing concerns ecclesial and
sacramental life, the more is its administration reserved to the ordained
ministry (bishops, priests, or deacons).173
§1670
Sacramentals do not confer the grace of the Holy Spirit in the way that the
sacraments do, but by the Church's prayer, they prepare us to receive grace and
dispose us to cooperate with it. «For well-disposed members of the
faithful, the liturgy of the sacraments and sacramentals sanctifies almost
every event of their lives with the divine grace which flows from the Paschal
mystery of the Passion, Death, and Resurrection of Christ. From this source all
sacraments and sacramentals draw their power. There is scarcely any proper use
of material things which cannot be thus directed toward the sanctification of
men and the praise of God.» 174
Various forms of sacramentals
§1671
Among
sacramentals blessings (of persons, meals, objects, and places) come first.
Every blessing praises God and prays for his gifts. In Christ, Christians are
blessed by God the Father «with every spiritual blessing.» 175
This is why the Church imparts blessings by invoking the name of Jesus, usually
while making the holy sign of the cross of Christ.
§1672
Certain
blessings have a lasting importance because they consecrate persons to God, or
reserve objects and places for liturgical use. Among those blessings which are
intended for persons - not to be confused with sacramental ordination - are the
blessing of the abbot or abbess of a monastery, the consecration of virgins,
the rite of religious profession and the blessing of certain ministries of the
Church (readers, acolytes, catechists, etc.). the dedication or blessing of a
church or an altar, the blessing of holy oils, vessels, and vestments, bells,
etc., can be mentioned as examples of blessings that concern objects.
§1673
When
the Church asks publicly and authoritatively in the name of Jesus Christ that a
person or object be protected against the power of the Evil One and withdrawn
from his dominion, it is called exorcism. Jesus performed exorcisms and from
him the Church has received the power and office of exorcizing.176 In a
simple form, exorcism is performed at the celebration of Baptism. the solemn
exorcism, called «a major exorcism,» can be performed only by a priest
and with the permission of the bishop. the priest must proceed with prudence,
strictly observing the rules established by the Church. Exorcism is directed at
the expulsion of demons or to the liberation from demonic possession through
the spiritual authority which Jesus entrusted to his Church. Illness,
especially psychological illness, is a very different matter; treating this is
the concern of medical science. Therefore, before an exorcism is performed, it
is important to ascertain that one is dealing with the presence of the Evil
One, and not an illness.177
Popular piety
§1674
Besides sacramental liturgy and sacramentals, catechesis must take into account
the forms of piety and popular devotions among the faithful. the religious
sense of the Christian people has always found expression in various forms of
piety surrounding the Church's sacramental life, such as the veneration of
relics, visits to sanctuaries, pilgrimages, processions, the stations of the
cross, religious dances, the rosary, medals,178 etc.
§1675
These expressions of piety extend the liturgical life of the Church, but do not
replace it. They «should be so drawn up that they harmonize with the
liturgical seasons, accord with the sacred liturgy, are in some way derived
from it and lead the people to it, since in fact the liturgy by its very nature
is far superior to any of them.» 179
§1676
Pastoral discernment is needed to sustain and support popular piety and, if necessary,
to purify and correct the religious sense which underlies these devotions so
that the faithful may advance in knowledge of the mystery of Christ.180
Their exercise is subject to the care and judgment of the bishops and to the
general norms of the Church.
At its core the piety of the people is a storehouse of values that offers answers of Christian wisdom to the great questions of life. the Catholic wisdom of the people is capable of fashioning a vital synthesis.... It creatively combines the divine and the human, Christ and Mary, spirit and body, communion and institution, person and community, faith and homeland, intelligence and emotion. This wisdom is a Christian humanism that radically affirms the dignity of every person as a child of God, establishes a basic fraternity, teaches people to encounter nature and understand work, provides reasons for joy and humor even in the midst of a very hard life. For the people this wisdom is also a principle of discernment and an evangelical instinct through which they spontaneously sense when the Gospel is served in the Church and when it is emptied of its content and stifled by other interests.181
IN BRIEF
§1677
Sacramentals are sacred
signs instituted by the Church. They prepare men to receive the fruit of the
sacraments and sanctify different circumstances of life.
§1678
Among the sacramentals
blessings occupy an important place. They include both praise of God for his
works and gifts, and the Church's intercession for men that they may be able to
use God's gifts according to the spirit of the Gospel.
§1679
In addition to the
liturgy, Christian life is nourished by various forms of popular piety, rooted
in the different cultures. While carefully clarifying them in the light of
faith, the Church fosters the forms of popular piety that express an
evangelical instinct and a human wisdom and that enrich Christian life.
CHRISTIAN FUNERALS
§1680
All the sacraments, and principally those of Christian initiation, have as
their goal the last Passover of the child of God which, through death, leads
him into the life of the Kingdom. Then what he confessed in faith and hope will
be fulfilled: «I look for the resurrection of the dead, and the life of
the world to come.» 182
I. The Christian's Last Passover
§1681
The Christian meaning of death is revealed in the light of the Paschal mystery
of the death and resurrection of Christ in whom resides our only hope. the
Christian who dies in Christ Jesus is «away from the body and at home with
the Lord.» 183
§1682
For the Christian the day of death inaugurates, at the end of his sacramental
life, the fulfillment of his new birth begun at Baptism, the definitive
«conformity» to «the image of the Son» conferred by the
anointing of the Holy Spirit, and participation in the feast of the Kingdom
which was anticipated in the Eucharist - even if final purifications are still
necessary for him in order to be clothed with the nuptial garment.
§1683
The Church who, as Mother, has borne the Christian sacramentally in her womb
during his earthly pilgrimage, accompanies him at his journey's end, in order
to surrender him «into the Father's hands.» She offers to the Father,
in Christ, the child of his grace, and she commits to the earth, in hope, the
seed of the body that will rise in glory.184 This offering is fully
celebrated in the Eucharistic sacrifice; the blessings before and after Mass
are sacramentals.
II. The Celebration of Funerals
§1684
The
Christian funeral confers on the deceased neither a sacrament nor a sacramental
since he has «passed» beyond the sacramental economy. It is
nonetheless a liturgical celebration of the Church.185 The ministry of
the Church aims at expressing efficacious communion with the deceased, at the
participation in that communion of the community gathered for the funeral and
at the proclamation of eternal life to the community.
§1685
The
different funeral rites express the Paschal character of Christian death and
are in keeping with the situations and traditions of each region, even as to
the color of the liturgical vestments worn.186
§1686
The
Order of Christian Funerals (Ordo exsequiarum) of the Roman liturgy gives three
types of funeral celebrations, corresponding to the three places in which they
are conducted (the home, the church, and the cemetery), and according to the
importance attached to them by the family, local customs, the culture, and
popular piety. This order of celebration is common to all the liturgical
traditions and comprises four principal elements:
§1687
The
greeting of the community. A greeting of faith begins the celebration.
Relatives and friends of the deceased are welcomed with a word of
«consolation» (in the New Testament sense of the Holy Spirit's power
in hope).187 The community assembling in prayer also awaits the
«words of eternal life.» the death of a member of the community (or
the anniversary of a death, or the seventh or fortieth day after death) is an
event that should lead beyond the perspectives of «this world» and
should draw the faithful into the true perspective of faith in the risen
Christ.
§1688
The
liturgy of the Word during funerals demands very careful preparation because
the assembly present for the funeral may include some faithful who rarely
attend the liturgy, and friends of the deceased who are not Christians. the
homily in particular must «avoid the literary genre of funeral eulogy» 188
and illumine the mystery of Christian death in the light of the risen Christ.
§1689
The
Eucharistic Sacrifice. When the celebration takes place in church the Eucharist
is the heart of the Paschal reality of Christian death.189 In the
Eucharist, the Church expresses her efficacious communion with the departed:
offering to the Father in the Holy Spirit the sacrifice of the death and
resurrection of Christ, she asks to purify his child of his sins and their
consequences, and to admit him to the Paschal fullness of the table of the
Kingdom.190 It is by the Eucharist thus celebrated that the community
of the faithful, especially the family of the deceased, learn to live in
communion with the one who «has fallen asleep in the Lord,» by
communicating in the Body of Christ of which he is a living member and, then,
by praying for him and with him.
§1690
A
farewell to the deceased is his final «commendation to God» by the
Church. It is «the last farewell by which the Christian community greets
one of its members before his body is brought to its tomb.» 191 The
Byzantine tradition expresses this by the kiss of farewell to the deceased:
By this final greeting «we sing for his departure from this life and separation from us, but also because there is a communion and a reunion. For even dead, we are not at all separated from one another, because we all run the same course and we will find one another again in the same place. We shall never be separated, for we live for Christ, and now we are united with Christ as we go toward him . . . we shall all be together in Christ.» 192
LIFE IN CHRIST
§1691
«Christian, recognize your dignity and, now that you share in God's own
nature, do not return to your former base condition by sinning. Remember who is
your head and of whose body you are a member. Never forget that you have been
rescued from the power of darkness and brought into the light of the Kingdom of
God.» 1
§1692
The Symbol of the faith confesses the greatness of God's gifts to man in his
work of creation, and even more in redemption and sanctification. What faith
confesses, the sacraments communicate: by the sacraments of rebirth, Christians
have become «children of God,» 2 «partakers of the divine
nature.» 3 Coming to see in the faith their new dignity, Christians
are called to lead henceforth a life «worthy of the gospel of Christ.» 4
They are made capable of doing so by the grace of Christ and the gifts of his
Spirit, which they receive through the sacraments and through prayer.
§1693
Christ Jesus always did what was pleasing to the Father,5 and always
lived in perfect communion with him. Likewise Christ's disciples are invited to
live in the sight of the Father «who sees in secret,» 6 in
order to become «perfect as your heavenly Father is
perfect.» 7
§1694
Incorporated into Christ by Baptism, Christians are «dead to sin and alive
to God in Christ Jesus» and so participate in the life of the Risen
Lord.8 Following Christ and united with him,9 Christians can
strive to be «imitators of God as beloved children, and walk in
love» 10 by conforming their thoughts, words and actions to the
«mind . . . which is yours in Christ Jesus,» 11 and by
following his example.12
§1695
«Justified in the name of the Lord Jesus Christ and in the Spirit of our
God,» 13 «sanctified . . . (and) called to be
saints,» 14 Christians have become the temple of the Holy
Spirit.15 This «Spirit of the Son» teaches them to pray to
the Father16 and, having become their life, prompts them to act so as
to bear «the fruit of the Spirit» 17 by charity in action.
Healing the wounds of sin, the Holy Spirit renews us interiorly through a
spiritual transformation.18 He enlightens and strengthens us to live as
«children of light» through «all that is good and right and
true.» 19
§1696
The way of Christ «leads to life»; a contrary way «leads to
destruction.» 20 The Gospel parable of the two ways remains ever
present in the catechesis of the Church; it shows the importance of moral
decisions for our salvation: «There are two ways, the one of life, the
other of death; but between the two, there is a great
difference.» 21
§1697
Catechesis has to reveal in all clarity the joy and the demands of the way of
Christ.22 Catechesis for the «newness of life» 23 in
him should be:
-a catechesis of the Holy Spirit, the interior Master of life according to
Christ, a gentle guest and friend who inspires, guides, corrects, and
strengthens this life;
-a catechesis of grace, for it is by grace that we are saved and again it is by
grace that our works can bear fruit for eternal life;
-a catechesis of the beatitudes, for the way of Christ is summed up in the
beatitudes, the only path that leads to the eternal beatitude for which the
human heart longs;
-a catechesis of sin and forgiveness, for unless man acknowledges that he is a
sinner he cannot know the truth about himself, which is a condition for acting
justly; and without the offer of forgiveness he would not be able to bear this
truth;
-a catechesis of the human virtues which causes one to grasp the beauty and
attraction of right dispositions towards goodness;
-a catechesis of the Christian virtues of faith, hope, and charity, generously
inspired by the example of the saints; -a catechesis of the twofold commandment
of charity set forth in the Decalogue;
-an ecclesial catechesis, for it is through the manifold exchanges of
«spiritual goods» in the «communion of saints» that
Christian life can grow, develop, and be communicated.
§1698
The first and last point of reference of this catechesis will always be Jesus
Christ himself, who is «the way, and the truth, and the
life.» 24 It is by looking to him in faith that Christ's faithful
can hope that he himself fulfills his promises in them, and that, by loving him
with the same love with which he has loved them, they may perform works in
keeping with their dignity:
I ask you to consider that our Lord Jesus Christ is your true head, and that you are one of his members. He belongs to you as the head belongs to its members; all that is his is yours: his spirit, his heart, his body and soul, and all his faculties. You must make use of all these as of your own, to serve, praise, love, and glorify God. You belong to him, as members belong to their head. and so he longs for you to use all that is in you, as if it were his own, for the service and glory of the Father.25
For to me, to live is Christ.26