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Radio Replies Second Volume - Marriage and Divorce
Celledoor.Com ^ | 1940 | Fathers Rumble & Carty

Posted on 03/06/2011 2:02:13 AM PST by GonzoII

Marriage and Divorce

793. Did Christ institute the marriage ceremony as we have it today?

He instituted marriage as a Sacrament. The ceremonies of today accompanying that Sacrament have been instituted by the Church in virtue of the authority to do so, given her by Christ.

794. Does the Roman Church forbid divorce under any circumstances?

A civil divorce on the understanding that it gives a legal right to separation, but that it in no way dissolves the latent bond of marriage and gives no right to remarriage while both parties still live, is permitted at times for very grave reasons. But under no circumstances does the Catholic Church permit divorce in the sense of abolishing the bond of marriage and as giving a right to remarry, where baptized people are concerned.

795. If two Protestants marry in the Protestant Church, get a divorce, and then marry other Protestants, again in the Protestant Church, are their second marriages valid in the sight of God?

No. When two Protestants marry, their marriage is valid in the sight of God. Now it is certain that Christ absolutely forbade divorce, and remarriage while the former partner is still living. Protestants, therefore, cannot, any more than Catholics, contract a second marriage valid in God's sight while a former wife or husband is still living. No civil divorce can give them the right to do so as far as God is concerned, for no legislation of men is really valid when it is opposed to the legislation of God. The State may tell Protestants that they are free to contract second marriages after getting a civil divorce. But if Protestants accept that permission, then they accept the principle that human laws have higher authority than the legislation of Christ Himself. We Catholics can never admit that, and to your question I must reply that, whatever civil law may say about it, a second marriage of a divorced Protestant while his first wife is still living, is simply null and void in the sight of God.

796. I cannot understand the refusal of your Church to sanction divorce and remarriage.

I am afraid that is because you are a humanitarian rather than a Christian. Christ forbade divorce and remarriage; and the Catholic Church has no option save to maintain His law. Marriage is the foundation of collective life, and symbolizes the life-giving union of Christ with His Catholic Church, a permanent union never to be broken, but to last all days till the end of the world. And the union of two Christian people who marry should last till the end of their lives.

797. I am sure that many people who would otherwise join your Church refuse to consider it because of its attitude to this question.

I am sure of that also. But the Catholic Church cannot water down Christian obligations in order to gain converts. She is not here to adjust Christian teaching to the desires of men. She is here to lift men to Christian ideals.

798. Protestant Churches permit divorce and remarriage. Why does your Church stand apart, and demand more than others?

Protestant Churches, I admit, have failed hopelessly to safeguard Christian ideals of marriage. The stability of marriage is recognized practically, and firmly defended, only by the Catholic Church. And she stands apart from the laxity of other Churches because she sees more clearly than they, and knows by divine wisdom what is the right attitude in this matter. She knows that she is divine and that she must watch over the world in the name of God. She is charged with the care of morality, and makes her stand where others give way. Her prohibition of divorce safeguards the moral welfare of the married; prevents thoughtless marriages and easy separations; protects women, so unequal to men in the contract by fragility and need of support; and benefits the children, future humanity itself, by securing for them a permanent home and continuous education. Divorce is bad for society, for individual morality, and for human life in its totality.

799. You must admit that unhappy marriages benefit no one, and do great harm.

Unhappy marriages are likely to be far fewer where possibilities of divorce and remarriage are excluded. People accuse the Catholic Church of not recognizing the real conditions of life. But in reality, she knows the best conditions of life, takes higher views, and refuses to allow that a valid marriage can be broken by divorce. Where marriage is an absolute failure and grave evils can result from continued relations, the Church permits separation; and, if necessary, civil divorce for the sake of legal obligations. But this civil divorce gives the right to separation only, not to remarriage while both parties still live. It is absurd to want a law safeguarding good marriages and breaking up bad ones. Such a law would react on the minds of those contemplating marriage, of parents, married couples, and children. It leads to doubt, instability, and infidelity. It is no use saying that civil divorce laws take precautions. People easily find a way through such precautionary measures, and it ends in the rule of pleasure, with the tide of divorces ever increasing.

800. What Scripture support is there for the absolute indissolubility of Catholic marriages?

Marriage is dissolved by death. But apart from that, a perfected marriage in the Christian law cannot be dissolved. Thus, in Mk 10:11-12, our Lord says, "Whosoever shall put away his wife and marry another, committeth adultery against her. And if the wife put away her husband, and be married to another, she committeth adultery." In 1 Cor 7:39, St. Paul says, "A woman is bound by the law so long as her husband liveth; but if her husband die, she is at liberty."

801. In Mt 5:31-32, Christ said, "Whosoever shall put away his wife, excepting for the cause of fornication, maketh her to commit adultery."

That text does not mean, as some people seem to think, that Christ allowed divorce where adultery has been committed. We get the right interpretation from the context and from parallel passages. The context shows us that Christ was abolishing previous permissions of divorce. Parallel passages give us absolute prohibitions with no conditional clause thrown in by way of parenthesis. The passages quoted in the preceding reply leave no loophole of escape. Death alone really breaks the bond of marriage. How, then, is the text from St. Matthew to be understood? There is but one possible interpretation. Our Lord indeed intends to forbid divorce, but He does not intend to forbid permanent separation when adultery has been committed. He, therefore, takes care to exclude this latter case from His decree, throwing in the exception by way of parenthesis. The correct sense, then, is this: "Whosoever shall put away his wife (I am not speaking of mere separation without remarriage, for that is lawful in the case of fornication), but whosoever shall put away his wife and marry another commits adultery." The Christian law absolutely forbids divorce and remarriage while the first partner still lives. Those who accept such divorce abandon Christianity and deny the authority of Christ. No permission given by civil legislation can avail against the prohibition imposed by God. According to the teachings of Christ, divorced and remarried people are simply living in adultery.

802. Modern Biblical criticism has made more involved the dispute between the wide and narrow concepts of divorce expressed in differing passages from Matthew and Mark.

I deny that the differing passages of Matthew and Mark express wide and narrow concepts of divorce. They do not. They both express the same equally strict Christian concept that marriage between Christians is binding until death. Some modernist critics may claim that there is a conflict between the passages in Matthew and Mark. But that says nothing. These criticis say and unsay all kinds of things. And their verdicts are confounded by wiser critics than themselves. Moreover, the wrangling of critics outside the Catholic Church avails nothing against the authoritative teaching of that Church on the subject; save, of course, for those seeking an escape from Christian obligations. These people make much of the critics, not because they are convinced of the worth of what the critics say, but because it gives them an excuse to do what they want to do. Moral weakness is intelligible, but at least let us be straight and honest.

803. The tendency of the times is to recognize that the matter must be treated not through the letter but in the broad spirit of Christianity.

Christianity, then, must be adjusted to the tendency of the times. As the times change, Christianity must change. But if it changes, it is no longer the Christian religion. It will be another religion masquerading under the name of Christian. As for recognizing that the matter must be treated in the broad spirit of Christianity, the advice must be: "First catch your hare." In other words, it is necessary to recognize the broad spirit of Christianity before one can be guided by its light. The whole dispute is between the sacramental and secular views of marriage. The Christian view is the sacramental; the un-Christian view is the secular. And the spirit of Christianity will have to be broad indeed when it can accept the un-Christian view without any qualms of conscience.

804. The peoples of the civilized world have recognized through the law of the land the civil concept of marriage.

In their estimate, therefore, the civil concept has supplanted the Christian concept. And the source of authority for this change is simply that people want it, and that the law of the land approves it, with no reference to God's authority. One hears the echo of the old cry, "We have no king but Caesar!"

805. I am a Protestant, but my Protestant wife has divorced me, and married again.

She had no right to do that, of course. And so far as the Catholic Church is concerned, her bond of marriage with you is still binding.

806. I would now like to marry a Catholic girl, but the Catholic Church will not marry us.

You are not free to marry again while your wife still lives. And the Catholic Church has no option in this matter. She is here to see that the law of Christ is observed; not broken.

807. Personally I am opposed to easy divorce laws, and think it a great mistake for any Government to enable people to get a divorce whenever it suits them, and over trifling disturbances.

I agree with that wholeheartedly. But I cannot agree with your further remarks.

808. If, however, a man has been divorced through what is really no fault of his, I think that the Catholic Church should permit remarriage.

The Catholic Church is not free to permit it. Christ Himself has given the law, "What God has joined together let not man put asunder." Mt 19:6.

Once two people have validly received the Christian Sacrament of Matrimony, they have entered into a contract binding until death. The Church must insist upon the necessity of observing that law. And the matter is so serious, that exceptions cannot be made. There is scarcely a general law in existence which does not hurt somebody. But if the common good demands a rigid general law in important matters, the general good must prevail over the occasional hard cases. But, in any case, the Catholic Church lacks the right to tamper with this positive law of Christ.

809. Surely the Catholic Church should make an exception for a good Catholic who has been fervent in her religion, has always given good example, and done many services to the Church!

Previous fervor in one's religion does not give the right to later laxity. Nor can any years of good example give the right to set a bad example; while former service of God and the Church cannot justify any subsequent offense against God, or subsequent violations of the laws of the Church.

810. By refusing to marry us the Catholic Church robs us of mutual companionship and comforts of home life.

The appeal to what is expedient from your point of view cannot outweigh that which is right from God's point of view. The girl must look elsewhere for a husband. You yourself are not free to marry while your wife still lives. This probably sounds hard to you. And it is hard. Not for a moment would I deny that. But do not blame me for your difficulty. I am but stating the law of Christ, and Christ never promised that the observance of His laws would always be easy. Nor did He say that we are dispensed from it when it becomes difficult. When Christ gave the law that one who puts away wife or husband, and marries another, commits adultery, the disciples saw the possibility of such hard cases, and said, "If the case of a man with his wife be so, it is not expedient to marry at all." Mt 10:10. But our Lord did not mitigate His prohibition. I have deep sympathy for you in the trial God has permitted to come upon you. But there is only one thing to do, take up your cross and carry it for the love of Christ, faithfully keeping His law, even though your wife has violated it.

811. If the Catholic Church won't marry such people, and they marry elsewhere, you know that they and their children will be lost to the Catholic Faith.

Where before you appealed to expediency from your point of view, you now appeal to expediency from the viewpoint of the Catholic Church. But the case is in no way improved. We must stand to principle, even though the heavens fall. What is merely expedient cannot dispense us from what is known to be right. The Catholic Church cannot adjust the teachings of Christ to the will of men. She must persuade men to adjust their conduct to the teachings of Christ. If the girl you mention marries you outside her Church, she will know in her own heart that before God and in conscience she is not married to you at all. She will also be deprived of the rights and consolations of her religion, and all that you can offer to take the place of God in her soul is yourself. And I am sure you do not think that any human being could be a sufficient substitute for God in any human soul. If you wish to make the girl happy, you will not do so by marrying her. If you desire her good, you will rather advise her to look elsewhere for someone who is free to marry her.

812. What advice can you give which will satisfy both the Catholic Church and myself?

You might have brought the girl into it, too. However, the only advice I can give you which accords with the laws of the Catholic Church is that you should cease to contemplate any further marriage while your wife still lives. I cannot offer you the satisfaction of your own wishes in this case. I can but offer you the opportunity of Christian self-denial for the love of God.

813. Will you kindly say whether the Catholic Church has ever granted a special dispensation for the annullment of a marriage?

The Catholic Church has often declared marriages thought to be valid to be in reality null and void. These declarations of nullity merely say that no real matrimonial bond ever existed, owing to some invalidating impediment at the time of the matrimonial contract. But you evidently have in mind the case where a marriage was not null and void from the very beginning, yet where the Catholic Church has granted a decree nullifying an existent marriage bond. The Church has the power to dissolve such a marriage, and has done so, but never in the case of two baptized Christians who have both contracted and consummated their marriage. The death of one of the parties can alone dissolve such a marriage, and the Catholic Church declares that neither she nor any other power on earth can do so. Where other types of marriage are concerned, those who desire a decision can but submit their particular cases to the proper ecclesiastical tribunals which are appointed to consider whether the Church has the power to annul them, and whether there are sufficient reasons to justify her use of that power.

814. Was Napoleon's marriage to Josephine performed by a Catholic priest in a Catholic Church?

Napoleon first contracted a merely civil marriage with Josephine. This marriage being invalid in the eyes of the Catholic Church, Napoleon decided to put things right, and married her according to the requirements of the Church.

815. When Napoleon divorced Josephine and married Marie Louise of Austria, was this second marriage performed by a Catholic priest in a Catholic Church?

Napoleon's union with Marie Louise cannot be called a marriage. He forced a decree of nullity from some subservient and unauthorized clerics, and compelled others to officiate at his marriage ceremony with Marie Louise according to the religious rites of the Catholic Church. But this attempted marriage was a mockery, and has never been acknowledged by the Catholic Church as valid. His first marriage with Josephine had been rectified, was valid, and could be broken only by his or her death.

816. You say that the Roman Church does not allow divorce and remarriage, yet the Pope gave Marconi a dispensation for a divorce, and allowed him to marry again.

That is not correct. In 1905 Marconi went through a marriage ceremony with Miss Beatrice O'Brien. Miss O'Brien, despite her name, was a Protestant, and Marconi was a very ill-instructed Catholic at the time. Neither of them intended marriage in the Christian sense of the word at all. Christian marriage is a permanent contract until death. Yet these two intended marriage only until they should grow tired of each other. They may have thought that was all right, but it wasn't all right; and what they thought to be a marriage was simply null and void as a Christian Sacrament. Eventually they grew tired of each other, and got a civil divorce. Long after their civil divorce, the case was put to Rome, and a verdict was sought as to how the former experimental marriage was regarded in the eyes of the Catholic Church. The verdict was, "Null and void from the very beginning." This was not a decree of divorce breaking any existent bond of matrimony, but a decision of nullity, declaring that no bond of matrimony had ever existed, and that the parties had really been single people, however erroneously they might have thought themselves to be married. And being single people, they were free to marry whom they might please.

817. Does not the Marconi case refute Rome's boast that she does not tolerate divorce?

The decision really emphasizes how rigid the Catholic Church is in her vindication of marriage against divorce, and in her doctrine that death alone can break the bond of a valid marriage. For here she declares that a marriage is no marriage at all unless the parties do enter into the contract on the understanding that death alone can terminate it. The Marconi case, far from showing that the Catholic Church does permit divorce, is but a further indication of the rigid attitude of that Church against divorce.

818. Am I to infer that the first alliance was merely a Companionate Marriage? If so, of course, your explanation holds good.

In reality it was no more than a Companionate Marriage, though the ceremony took place in an Anglican Church, and was recognized by civil law.

819. If the marriage was civil, it was perfectly legal.

The State declared that they were to be treated legally as husband and wife. But they were not husband and wife in reality and before God. The only form of marriage recognized for Christians by the Christian religion is a permanent contract binding until death. If two Christians go through a marriage ceremony intending a temporary contract or a trial marriage only, they do not contract a true marriage at all before God, whether their marriage is acknowledged by civil law or not. Now Marconi's first marriage was a temporary contract only. The State regarded them as married, but in reality and before God they were not married at all. The State ceased to regard them as married when it granted them a civil divorce. And then they were legally, as they had been all along in reality, single people.

820. If their marriage was legal, the annulling of the same by the Pope is only divorce under another name.

That does not follow. The fact that a marriage is legal does not mean that it is a true and binding marriage in the sight of God. The civil law will accept the marriages of divorced Christians as legal, though such marriages are forbidden by God, and not recognized by Him as marriages at all. Christ said clearly, "He that puts away his wife and marries another commits adultery." If the second marriage were valid, he would not be living in adultery. It is evident, therefore, that not every legal marriage is a true marriage from the Christian point of view. Now after Marconi had secured a civil divorce releasing him from civil obligations, the case was put to Rome, asking whether the marriage had ever been a true marriage from the Christian point of view. The reply was, no. This was not a divorce annulling any existent bond, but a declaration that there had never been any bond in the sight of God at all. Surely you can see the difference between the breaking of a bond, and the declaration that no bond had ever existed.

821. Because the parties merely agreed between themselves privately that the marriage would last only as long as they wished, the Church declares it null and void.

Here you are mistaken. It is certain that Christian marriage is essentially a permanent union until death. A condition made by the parties against this essential requirement would invalidate the marriage, even though made privately. But here is the point to be noted. If a declaration of nullity is sought from the courts of the Church, the Church will not accept the word of the parties concerned that they agreed privately to limit their consent to a given period. If they went through the form of marriage, the presumption stands for the validity of that marriage until outside proof is forthcoming that the parties did agree to a temporary contract only. In the Marconi case, outside proof was available; for prior to the marriage, the girl's mother extracted a promise from Marconi that the girl was to be freed as soon as she found that she was not happy, and that she was to be granted a divorce in order that she might marry somebody else. If the two had merely agreed privately, and no evidence was available save their own, they would not have secured any decree of nullity. They would have been told that if, indeed, they had limited their consent, their marriage would be invalid before God. But as they could not prove that in the external order, the marriage must stand, and their obligation would be to rectify their defective consent at once, and render the marriage valid in conscience by mutual agreement of permanency until death.

822. Then people have only to say afterwards that they did not intend a permanent union, and ask the Church to declare it null and void!

I think I have already shown that your impression is not justified. Of course, since the parties make the contract, and it is essential that they intend a permanent contract, the parties could invalidate the marriage by refusing to intend a permanent contract. But the Church teaches that this would be gravely sinful, and that such a mock marriage would be no marriage at all, and that any attempt to live as married people would be mortal sin. So that she leaves no one free to make such a contract. If a couple did contemplate such a temporary contract, and the Church knew of the conditions beforehand, the Church would refuse absolutely to perform the marriage. If the parties made the condition privately, and the Church did not know, the Church can but take it for granted that they intend a true and permanent marriage in the Christian sense of the word, and perform the ceremony. But their merely saying afterwards, as you suggest, that they really didn't mean a permanent marriage, and will the Church please give them a decree of nullity will be of no use. The Church won't take their word for it, will refuse the decree, and order them to rectify their defective consent.

Encoding copyright 2009 by Frederick Manligas Nacino. Some rights reserved.
Creative Commons Attribution-Noncommercial-No Derivative Works 3.0

TOPICS: Apologetics; Catholic; Moral Issues; Theology
KEYWORDS: catholic; divorce; marriage; radiorepliesvoltwo

Preface To Volume One of "Radio Replies"



Bishop Fulton J. Sheen

There are not over a hundred people in the United States who hate the Catholic Church. There are millions, however, who hate what they wrongly believe to be the Catholic Church — which is, of course, quite a different thing. These millions can hardly be blamed for hating Catholics because Catholics "adore statues"; because they "put the Blessed Mother on the same level with God"; because they say "indulgence is a permission to commit sin"; because the Pope "is a Fascist"; because the "Church is the defender of Capitalism." If the Church taught or believed any one of these things it should be hated, but the fact is that the Church does not believe nor teach any one of them. It follows then that the hatred of the millions is directed against error and not against truth. As a matter of fact, if we Catholics believed all of the untruths and lies which were said against the Church, we probably would hate the Church a thousand times more than they do.

If I were not a Catholic, and were looking for the true Church in the world today, I would look for the one Church which did not get along well with the world; in other words, I would look for the Church which the world hates. My reason for doing this would be, that if Christ is in any one of the churches of the world today, He must still be hated as He was when He was on earth in the flesh. If you would find Christ today, then find the Church that does not get along with the world. Look for the Church that is hated by the world, as Christ was hated by the world. Look for the Church which is accused of being behind the times, as Our Lord was accused of being ignorant and never having learned. Look for the Church which men sneer at as socially inferior, as they sneered at Our Lord because He came from Nazareth. Look for the Church which is accused of having a devil, as Our Lord was accused of being possessed by Beelzebub, the Prince of Devils. Look for the Church which, in seasons of bigotry, men say must be destroyed in the name of God as men crucified Christ and thought they had done a service to God. Look for the Church which the world rejects because it claims it is infallible, as Pilate rejected Christ because He called Himself the Truth. Look for the Church which is rejected by the world as Our Lord was rejected by men. Look for the Church which amid the confusion of conflicting opinions, its members love as they love Christ, and respect its Voice as the very voice of its Founder, and the suspicion will grow, that if the Church is unpopular with the spirit of the world, then it is unworldly, and if it is unworldly, it is other-worldly. Since it is other-worldly it is infinitely loved and infinitely hated as was Christ Himself. But only that which is Divine can be infinitely hated and infinitely loved. Therefore the Church is Divine.

If then, the hatred of the Church is founded on erroneous beliefs, it follows that basic need of the day is instruction. Love depends on knowledge for we cannot aspire nor desire the unknown. Our great country is filled with what might be called marginal Christians, i.e., those who live on the fringe of religion and who are descendants of Christian living parents, but who now are Christians only in name. They retain a few of its ideals out of indolence and force of habit; they knew the glorious history of Christianity only through certain emasculated forms of it, which have married the spirit of the age and are now dying with it. Of Catholicism and its sacraments, its pardon, its grace, its certitude and its peace, they know nothing except a few inherited prejudices. And yet they are good people who want to do the right thing, but who have no definite philosophy concerning it. They educate their children without religion, and yet they resent the compromising morals of their children. They would be angry if you told them they were not Christian, and yet they do not believe that Christ is God. They resent being called pagans and yet they never take a practical cognizance of the existence of God. There is only one thing of which they are certain and that is that things are not right as they are. It is just that single certitude which makes them what might be called the great "potentials," for they are ready to be pulled in either of two directions. Within a short time they must take sides; they must either gather with Christ or they must scatter; they must either be with Him or against Him; they must either be on the cross as other Christs, or under it as other executioners. Which way will these marginal Christians tend? The answer depends upon those who have the faith. Like the multitudes who followed Our Lord into the desert, they are as sheep without a shepherd. They are waiting to be shepherded either with the sheep or goats. Only this much is certain. Being human and having hearts they want more than class struggle and economics; they want Life, they want Truth, and they want Love. In a word, they want Christ.

It is to these millions who believe wrong things about the Church and to these marginal Christians, that this little book is sent. It is not to prove that they are "wrong"; it is not to prove that we are "right"; it is merely to present the truth in order that the truth may conquer through the grace of God. When men are starving, one need not go to them and tell them to avoid poison; nor to eat bread because there are vitamins in bread. One need only go to them and tell them that they are starving and here is bread, and the laws of nature will do the rest. This book of "Radio Replies" with 1,588 questions and answers goes out on a similar mission. Its primary task is not to humble the erroneous; not to glorify the Catholic Church as intellectual and self-righteous, but to present the truth in a calm, clear manner in order that with the grace of God souls may come to the blessed embrace of Christ.

It is not only the point of "Radio Replies" to prove that the Church is the only completely soul-satisfying Church in existence at the present day; it is also to suggest that the Catholic Church is the only Church existing today which goes back to the time of Christ. History is so very clear on this point, it is curious how many minds miss its obviousness. When therefore you, the readers of "Radio Replies" in the twentieth century, wish to know about Christ and about His early Church, and about His mysteries, we ask you to go not only to the written records but to the living Church which began with Christ Himself. That Church or that Mystical Person which has been living all these centuries is the basis of our faith and to us Catholics it speaks this way: "I live with Christ. I saw His Mother and I know her to be a Virgin and the loveliest and purest of all women in heaven or on earth; I saw Christ at Caesarea-Philippi, when, after changing Simon's name to Rock, He told him he was the rock upon which the Church would be built and that it would endure unto the consummation of the world. I saw Christ hanging on a cross and I saw Him rise from His tomb; I saw Magdalene rush to His feet; I saw the angels clad in white beside the great stone; I was in the Cenacle room when doubting Thomas put fingers into His hands; I was on Olivet when He ascended into heaven and promised to send His Spirit to the apostles to make them the foundation of His new Mystical Body on earth. I was at the stoning of Stephen, saw Saul hold the garments of those who slew him, and later I heard Saul, as Paul, preach Christ and Him crucified; I witnessed the beheading of Peter and Paul in Rome, and with my very eyes saw tens of thousands of martyrs crimson the sands with their blood, rather than deny the faith Peter and Paul had preached unto them; I was living when Boniface was sent to Germany, when Augustine when to England, Cyril and Methodius to the Poles, and Patrick to Ireland; at the beginning of the ninth century I recall seeing Charlemagne crowned as king in matters temporal as Peter's vicar was recognized as supreme in matters spiritual; in the thirteenth century I saw the great stones cry out in tribute to me, and burst into Gothic Cathedrals; in the shadows of those same walls I saw great Cathedrals of thought arise in the prose of Aquinas and Bonaventure, and in the poetry of Dante; in the sixteenth century I saw my children softened by the spirit of the world leave the Father's house and reform the faith instead of reforming discipline which would have brought them back again into my embrace; in the last century and at the beginning of this I heard the world say it could not accept me because I was behind the times. I am not behind the times, I am only behind the scenes. I have adapted myself to every form of government the world has ever known; I have lived with Caesars and kings, tyrants and dictators, parliaments and presidents, monarchies and republics. I have welcomed every advance of science, and were it not for me the great records of the pagan world would not have been preserved. It is true I have not changed my doctrine, but that is because the ‘doctrine is not mine but His who sent Me.’ I change my garments which belong to time, but not my Spirit which belongs to eternity. In the course of my long life I have seen so many modern ideas become unmodern, that I know I shall live to chant a requiem over the modern ideas of this day, as I chanted it over the modern ideas of the last century. I celebrated the nineteen-hundredth anniversary of the death of my Redeemer and yet I am no older now than then, for my Spirit is Eternal, and the Eternal never ages. I am the abiding Personage of the centuries. I am the contemporary of all civilizations. I am never out of date, because the dateless; never out of time, because the timeless. I have four great marks: I am One, because I have the same Soul I had in the beginning; I am Holy, because that Soul is the Spirit of Holiness; I am Catholic, because that Spirit pervades every living cell of my Body; I am Apostolic, because my origin is identical with Nazareth, Galilee and Jerusalem. I shall grow weak when my members become rich and cease to pray, but I shall never die. I shall be persecuted as I am persecuted now in Mexico and Russia; I shall be crucified as I was on Calvary, but I shall rise again, and finally when time shall be no more, and I shall have grown to my full stature, then shall I be taken into heaven as the bride of my Head, Christ, where the celestial nuptials shall be celebrated, and God shall be all in all, because His Spirit is Love and Love is Heaven."



Introduction To The American Edition Of "Radio Replies" Vol One


"Radio Replies" by Rev. Dr. Rumble, M.S.C., is the result of five years of answering questions during a one-hour Question Box Program over Radio Station 2SM Sydney, N.S.W. The revision of "Radio Replies" for American readers was prompted by the widespread interest the Australian edition created among Protestants and Catholics during the summer of 1937, when I was carrying on as a Catholic Campaigner for Christ, the Apostolate to the man in the street through the medium of my trailer and loud-speaking system. In the distribution of pamphlets and books on Catholicism "Radio Replies" proved the most talked of book carried in my trailer display of Catholic literature. The clergy and laymen engaged in Street Preaching agree that it is not so much what you say over the microphone in answer to questions from open air listeners but what you GET INTO THEIR HANDS TO READ.

My many converts of the highways and parks throughout the Archdiocese of St. Paul have embraced the faith as a result of studying this book. Whole families have come into the Church through reading the book by this renowned convert from Anglicanism. The delay in getting copies from Sydney and the prohibitive cost of the book on this side of the universe led me to petition the author to have published a CHEAP AMERICAN EDITION in order to get this Encyclopaedia of Catholic Doctrine into the hands of fellow citizens. Because of the author's genius for brevity, preciseness, fearlessness and keen logic that avoids the usually long Scriptural and Traditional arguments of the average question and answer book, which is beyond the capacity of the man in the street, this manual of 1,588 questions and replies has already attracted readers throughout Australia, New Zealand, Africa, India, England, Ireland, Canada and now the United States.

The questions he answers are the questions I had to answer before friendly and hostile audiences throughout my summer campaign. The piquant and provocative subject matter of this book makes it a fascinating assembly of 300 or more worth-while pamphlet tracts, a dictionary of doctrine for the desk of the FAMILY, the STUDENT, the SHOP HAND, the OFFICE WORKER, the ATTORNEY, the DOCTOR, the TEACHER, and the PREACHER. It is a handy standard reference book of excellence for popular questions which are more than ever being asked by restless and bewildered multitudes. It is a textbook for the Confraternities of Christian Doctrine Classes and Study Clubs.

A non-Catholic Professor after reading the book stated that, "If the Catholic Church could defend herself so logically as 'Radio Replies' demonstrates, then I do not see why you don't get more converts." Members of the Knights of Columbus, the Holy Name Societies and numerous women's societies have written in that they no longer have to apologetically say, "I can't answer that one." Catholic students in non-sectarian colleges and universities write in that they now walk the campus with this book under their arms, ready for all challenges and that this manual of ready reference has cured their INFERIORITY COMPLEX ON EXPOSITION OF CATHOLIC CLAIMS. Lapsed Catholics have come into my trailer-office to confess that the reading of "Radio Replies" has brought them back to the Church.

I am grateful to His Excellency Archbishop John G. Murray, D.D. for his approval of this compendium of dogmatic and moral theology for readers of the American Commonwealth and I am deeply appreciative to Rt. Rev. Msgr. Fulton J. Sheen, D.D. for writing the Preface to this American edition.

From my experience on the Catholic Radio Hour, on the lecture platform, and in the pulpit, I do not hesitate to say that HERE AT LAST is the book that has something for everybody, the book for the UNINFORMED CATHOLIC, THE UNEDUCATED AND EDUCATED LAPSED CATHOLIC, and the PROSPECTIVE CONVERT.

Rev. Charles Mortimer Carty




Historical Context of "Radio Replies"

By markomalley

If one recalls the time frame from which Radio Replies emerged, it can explain some of the frankness and lack of tact in the nature of the responses provided.

It was during this timeframe that a considerable amount of anti-Catholic rhetoric came to the forefront, particularly in this country. Much of this developed during the Presidential campaign of Al Smith in 1928, but had its roots in the publication of Alexander Hislop's The Two Babylons, originally published in book form in 1919 and also published in pamphlet form in 1853.

While in Britain (and consequently Australia), the other fellow would surely have experienced the effects of the Popery Act, the Act of Settlement, the Disenfranchising Act, the Ecclesiastical Titles Act, and many others since the reformation (that basically boiled down to saying, "We won't kill you if you just be good, quiet little Catholics"). Even the so-called Catholic Relief Acts (1778, 1791, 1829, 1851, 1871) still had huge barriers placed in the way.

And of course, they'd both remember the American Protective Association, "Guy Fawkes Days" (which included burning the Pontiff in effigy), the positions of the Whigs and Ultra-Torries, and so on.

A strong degree of "in your face" from people in the position of authoritativeness was required back in the 1930s, as there was a large contingent of the populations of both the US and the British Empire who were not at all shy about being "in your face" toward Catholics in the first place (in other words, a particularly contentious day on Free Republic would be considered a mild day in some circles back then). Sure, in polite, educated circles, contention was avoided (thus the little ditty about it not being polite to discuss religion in public, along with sex and politics), but it would be naive to assume that we all got along, or anything resembling that, back in the day.

Having said all of the above, reading the articles from the modern mindset and without the historical context that I tried to briefly summarize above, they make challenging reading, due to their bluntness.

The reader should also keep in mind that the official teaching of the Church takes a completely different tone, best summed up in the Catechism of the Catholic Church:

817 In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame."269 The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism270 - do not occur without human sin:

Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers.271

818 "However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers .... All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church."272

819 "Furthermore, many elements of sanctification and of truth"273 are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements."274 Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him,275 and are in themselves calls to "Catholic unity."276

838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter."322 Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church."323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist."324

269 UR 3 § 1.
270 Cf. CIC, can. 751.
271 Origen, Hom. in Ezech. 9,1:PG 13,732.
272 UR 3 § 1.
273 LG 8 § 2.
274 UR 3 § 2; cf. LG 15.
275 Cf. UR 3.
276 Cf. LG 8.
322 LG 15.
323 UR 3.
324 Paul VI, Discourse, December 14, 1975; cf. UR 13-18.

1 posted on 03/06/2011 2:02:17 AM PST by GonzoII
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To: fidelis; MI; Sir_Humphrey; dsc; annalex; Citizen Soldier; bdeaner; CatQuilt; Graing; bboop; ...

Radio Replies Ping

"Marriage and Divorce"

FReep-mail me to get on or off

“The Radio Replies Ping-List”


2 posted on 03/06/2011 2:04:36 AM PST by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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To: All

The Radio Replies Series: Volume One

The Radio Replies Series: Volume Two

Chapter One: God

Radio Replies Volume Two: Proof of God's Existence
Radio Replies Volume Two: God's Nature
Radio Replies Volume Two: Supreme Control Over All Things and the Problem of Suffering and Evil

Chapter Two: Man

Radio Replies Volume Two: Destiny of Man/Death
Radio Replies Volume Two: Immortality of Man's Soul & Pre-existence Denied
Radio Replies Volume Two: The Human Free Will
Radio Replies Volume Two: Determinism Absurd

Chapter Three: Religion

Radio Replies Volume Two: Necessity of Religion
Radio Replies Volume Two: Salvation of the Soul
Radio Replies Volume Two: Voice of Science
Radio Replies Volume Two: Religious Racketeers
Radio Replies Volume Two: Divine Revelation

Radio Replies Volume Two: Revealed Mysteries
Radio Replies Volume Two: Existence of Miracles

Chapter Four: The Religion of the Bible

Radio Replies Volume Two: Gospels Historical
Radio Replies Volume Two: Missing Books of the Bible
Radio Replies Volume Two: The Bible Inspired
Radio Replies Volume Two: Biblical Account of Creation
Radio Replies Volume Two: New Testament Problems

Radio Replies Volume Two: Supposed Contradictions in Sacred Scripture

Chapter Five: The Christian Faith

Radio Replies Volume Two: Source of Christian Teaching
Radio Replies Volume Two: Jewish Rejecton of Christ
Radio Replies Volume Two: Christianity a New Religion
Radio Replies Volume Two: Rational Foundation for Belief
Radio Replies Volume Two: Causes of Unbelief

Chapter Six: A Definite Christian Faith

Radio Replies Volume Two: Divisions Amongst Christians
Radio Replies Volume Two: Schisms Unjustified
Radio Replies Volume Two: Facing the Problem
Radio Replies Volume Two: Wrong Approach
Radio Replies Volume Two: Is One Religion as Good as Another?

Radio Replies Volume Two: Obligation of Inquiry
Radio Replies Volume Two: Charity and Tolerance

Chapter Seven: The Protestant Reformation

Radio Replies Volume Two: Meaning of "Protestant"
Radio Replies Volume Two: Causes of the Reformation
Radio Replies Volume Two: Catholic Reaction
Radio Replies Volume Two: Reformers Mistaken
Radio Replies Volume Two: The Idealization of Protestantism
Radio Replies Volume Two: The Catholic Estimate

Chapter Eight: The Truth of Catholicism

Radio Replies Volume Two: Meaning of the Word "Church"
Radio Replies Volume Two: Origin of the Church
Radio Replies Volume Two: The Catholic Claim
Radio Replies Volume Two: The Roman Hierarchy
Radio Replies Volume Two: The Pope

Radio Replies Volume Two: The Petrine Text
Radio Replies Volume Two: St. Peter's Supremacy
Radio Replies Volume Two: St. Peter in Rome
Radio Replies Volume Two: Temporal Power
Radio Replies Volume Two: Infallibility

Radio Replies Volume Two: Unity of the Church
Radio Replies Volume Two: Holiness of the Church
Radio Replies Volume Two: Catholicity of the Church
Radio Replies Volume Two: Apostolicity of the Church
Radio Replies Volume Two: Indefectibility of the Church
Radio Replies Volume Two: Obligation to be a Catholic

Chapter Nine: The Church and the Bible

Radio Replies Volume Two: Catholic Attitude Towards the Bible
Radio Replies Volume Two: Is Bible Reading Forbidden to Catholics?
Radio Replies Volume Two: Protestant Bibles
Radio Replies Volume Two: Catholic Douay Version
Radio Replies Volume Two: Principle of Private Interpretation

Radio Replies Volume Two: Need of Tradition
Radio Replies Volume Two: The Teaching Authority of the Catholic Church

Chapter Ten: The Dogmas of the Church

Radio Replies Volume Two: Revolt Against Dogma
Radio Replies Volume Two: Value of a Creed
Radio Replies Volume Two: The Divine Gift of Faith
Radio Replies Volume Two: Faith and Reason
Radio Replies Volume Two: The "Dark Ages"

Radio Replies Volume Two: The Claims of Science
Radio Replies Volume Two: The Holy Trinity
Radio Replies Volume Two: Creation and Evolution
Radio Replies Volume Two: Angels
Radio Replies Volume Two: Devils

Radio Replies Volume Two: Man
Radio Replies Volume Two: Reincarnation
Radio Replies Volume Two: Sin
Radio Replies Volume Two: Christ
Radio Replies Volume Two: Mary

Radio Replies Volume Two: Grace and Salvation
Radio Replies Volume Two: The Sacraments [Baptism]
Radio Replies Volume Two: Confession
Radio Replies Volume Two: Holy Eucharist
Radio Replies Volume Two: The Sacrifice of the Mass

Radio Replies Volume Two: Holy Communion
Radio Replies Volume Two: The Catholic Priesthood
Radio Replies Volume Two: Marriage and Divorce

3 posted on 03/06/2011 2:06:56 AM PST by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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To: All



Gen. 2:20-24 - we see that, from the beginning, husband and wife are joined together by God and become one body. A body cannot be dismembered and still live.

Mal. 2:16 - God says "I hate divorce." These are strong words from our Lord. Divorce and remarriage violates the sacred marital covenant between a husband and a wife that has been ordained by God.

Matt. 19:6 - Jesus makes it clear that it is God who joins the husband and wife together, according to His will. What God joins together cannot be dissolved because God's will is perfect and eternal.

Matt. 19:9; Mark 10:11-12; Luke 16:18 - Jesus says that whoever divorces and remarries another commits adultery. This is an offense against the natural law.

Rom. 7:2-3 - again, Paul reiterates Jesus' teaching that sacramental marriage followed by a divorce and remarriage is adultery. He who commits adultery destroys himself. (Prov. 6:23). Many Protestant denominations have rejected this teaching of Jesus and His Church.

1 Cor. 7:10-11 - once again, Paul gives Christ's teaching that married couples cannot divorce and remarry. This violates God's divine plan for the husband and wife.

Matt. 5:31-32 - the Lord permits divorce only for "porneia." This Greek word generally means unlawful sexual intercourse due to either blood relations (also called incest) or nonsacramental unions. The Lord does not permit divorce for "moicheia" (adultery). It is also important to note that in these cases, a marriage never existed in the first place, so the Lord is not actually permitting divorce, but a dissolution of the unlawful union.

Eph. 5:22-32 - Paul says that the sacramental union of husband and wife is the image of Christ and the Church. Just as Christ the Bridegroom and His Bride the Church are inseparable, so are a husband and wife also inseparable. A civil divorce cannot dissolve a sacramental marriage (between two baptized people).

1 Cor. 7:12-15 - these verses set forth what the Church calls the "Pauline privilege" - two unbaptized people marry, and afterwards one of the people is baptized. If the unbaptized person decides to leave the marriage, the Christian is free to remarry (because the first marriage was not sacramental, and a union between a baptized and an unbaptized person can jeopardize the baptized person's faith).

Ezra 10:1-14 - these verses support what the Church calls the "Petrine privilege" - a baptized person marries an unbaptized person. To save the baptized person’s faith from being jeopardized, the Pope may dissolve such a marriage pursuant to his binding and loosing authority.

Rev. 19:9 - the marital union of man and woman reflect Christ's union with the Church at the heavenly marriage supper. Just as Christ and the Church have become one flesh through the Eucharist and the union brings forth spiritual life for God's children, a man and a woman become one flesh and their union brings forth physical life for the Church. This union is indissoluble.



Tradition / Church Fathers

 "Flee wicked arts; but all the more discourse regarding them. Speak to my sisters, that they love in our Lord, and that their husbands be sufficient for them in the flesh and spirit. Then, again, charge my brethren in the name of our Lord Jesus Christ, that they love their wives, as our Lord His Church. If any man is able in power to continue in purity, to the honour of the flesh of our Lord, let him continue so without boasting; if he boasts, he is undone; if he become known apart from the bishop, he has destroyed himself. It is becoming, therefore, to men and women who marry, that they marry with the counsel of the bishop, that the marriage may be in our Lord, and not in lust. Let everything, therefore, be done for the honour of God." Ignatius of Antioch, To Polycarp, 5 (A.D. 110).

"Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, 'Thou shalt not put away thy wife, except for the cause of fornication;' and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. 'He that taketh a woman that has been put away,' it is said, 'committeth adultery; and if one puts away his wife, he makes her an adulteress,' that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband." Clement of Alexandria, Stromata, 2:24 (A.D. 202).

"Whence are we to find words enough fully to tell the happiness of that marriage which the Church cements, and the oblation confirms, and the benediction signs and seals; which angels carry back the news of to heaven, which the Father holds for ratified? For even on earth children do not rightly and lawfully wed without their fathers' consent. What kind of yoke is that of two believers, partakers of one hope, one desire, one discipline, one and the same service? Both are brethren, both fellow servants, no difference of spirit or of flesh; nay, they are truly 'two in one flesh.' Where the flesh is one, one is the spirit. Together they pray, together prostrate themselves, together perform their fasts; mutually teaching, mutually exhorting, mutually sustaining. Equally are they both found in the Church of God; equally at the banquet of God; equally in straits, in persecutions, in refreshments. Neither hides ought from the other; neither shuns the other; neither is troublesome to the other. The sick is visited, the indigent relieved, with freedom. Alms are given without danger of ensuing torment; sacrifices attended without scruple; daily diligence discharged without impediment: there is no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns; and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own I peace. Where two are, there withal is He Himself. Where He is, there the Evil One is not." Tertullian, To My Wife, 2,8:4 (A.D. 206).

"Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, 'So that they are no more twain;' and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, 'He shall rule over thee,' then of such persons we may truly say, 'They are no more twain.' Then since it was necessary that for 'him who was joined to the Lord,' it should be reserved 'that he should become one spirit with Him,' in the case of those who are joined together by God, after the words, 'So that they are no more twain,' it is said, 'but one flesh.' And it is God who has joined together the two in one so that they are no more twain, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a 'gift'; and Paul knowing this, that marriage according to the Word of God was a 'gift,' like as holy celibacy was a gift, says, 'But I would that all men were like myself; howbeit, each man hath his own gift from God, one after this manner, and another after that.' And those who are joined together by God both mind and keep the precept, 'Husbands love your wives, as Christ also the church.' The Saviour then commanded, 'What God hath joined together, let not man put asunder,' but man wishes to put asunder what God hath joined together, when, "falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding," not only to commit fornication, but 'to marry,' he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees." Origen, Commentary on Matthew, 14:16( post A.D. 244).

"Two reasons can be advanced to explain why the marriage was celebrated with external festivities in Cana of Galilee, and why the water was truly changed into wine: so that the tide of Bacchanalian frenetics in the world might be turned to chastity and dignity in marriage, and so that the rest might be directed aright to the enjoyment both of wine free of toil and of the favor that presented it; so that in every way it might stop the mouths of those aroused against the Lord, and so that it might show that He is God with the Father and His Holy Spirit." Epiphanius, Panarion (Against All Heresies),5 1:30 (A.D. 370).

"'What therefore God hath joined together, let not man put asunder.' See a teacher's wisdom. I mean, that being asked, Is it lawful? He did not at once say, It is not lawful, lest they should be disturbed and put in disorder, but before the decision by His argument He rendered this manifest, showing that it is itself too the commandment of His Father, and that not in opposition to Moses did He enjoin these things, but in full agreement with him. But mark Him arguing strongly not from the creation only, but also from His command. For He said not, that He made one man and one woman only, but that He also gave this command that the one man should be joined to the one woman. But if it had been His will that he should put this one away, and bring in another, when He had made one man, He would have formed many Women. But now both by the manner of the creation, and by the manner of lawgiving, He showed that one man must dwell with one woman continually, and never break off from her." John Chrysostom, On Matthew 62:1 (A.D. 370).

"'For this reason shall a man leave father and mother and cleave to his wife and they shall be two in one flesh.' To commend this unity he supplies an example of unity. Just as a man and a woman are one in nature so Christ and the Church are recognized as one through faith. 'This is a great mystery--I mean in reference to Christ and the Church.' He means that the great sign of this mystery is in the unity of man and woman....Just as a man forsakes his parents and cleaves to his wife, so too he forsakes every error and cleaves to the Church and subjects himself to her Head, which is Christ." Ambrosiaster, In Ephesians 5:31 (ante A.D. 384).

"There is hardly anything more deadly than being married to one who is a stranger to the faith,where the passions of lust and dissension and the evils of sacrilege are inflamed. Since the marriage ceremony ought to be sanctified by the priestly veiling and blessing, how can that be called a marriage ceremony where there is no agreement in faith?" Ambrose, To Vigilius, Letter 19:7 (A.D. 385).

"We do not say that marriage was not sanctified by Christ, since the Word of God says: 'The two shall become one flesh' and one spirit. But we are born before we are brought to our final goal, and the mystery of God's operation is more excellent than the remedy for human weakness. Quite rightly is a good wife praised, but a pious virgin is more rightly preferred." Ambrose, To Sircius, Letter 42:3 (A.D. 389).

"And these are the nuptials of the Lord, so that like that great Sacrament they might become two in one flesh, Christ and the Church. From these nuptials a Christian people is born, when the Spirit of the Lord comes upon that people." Pacian, Sermon on Baptism, 6 (ante A.D. 392).

"Therefore the good of marriage throughout all nations and all men stands in the occasion of begetting, and faith of chastity: but, so far as pertains unto the People of God, also in the sanctity of the Sacrament, by reason of which it is unlawful for one who leaves her husband, even when she has been put away, to be married to another, so long as her husband lives, no not even for the sake of bearing children: and, whereas this is the alone cause, wherefore marriage takes place, not even where that very thing, wherefore it takes place, follows not, is the marriage bond loosed, save by the death of the husband or wife.” Augustine, On the Good of Marriage, 24:32 (A.D. 401).

"It is certainly not fecundity only, the fruit of which consists of offspring, nor chastity only, whose bond is fidelity, but also a certain sacramental bond in marriage which is recommended to believers in wedlock. Accordingly it is en-joined by the apostle: 'Husbands, love your wives, even as Christ also loved the Church.' Of this bond the substance undoubtedly is this, that the man and the woman who are joined together in matrimony should remain inseparable as long as they live..." Augustine, On Marriage and Concupiscence, 1,10[11] (A.D. 420).

"When the wedding was celebrated [at Cana] it is clear that it was entirely decorous: for indeed, the Mother of the Savior was there; and, invited along with His disciples, the Savior too was there, working miracles more than being entertained in feasting, and especially that He might sanctify the very beginning of human generation, which certainly is a matter concerning the flesh." Cyril of Alexandria, Commentary on John, 2:1 (A.D. 429).

"And so a wife is different from a concubine, even as a bondwoman from a freewoman. For which reason also the Apostle in order to show the difference of these persons quotes from Genesis, where it is said to Abraham, 'Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac.' And hence, since the marriage tie was from the beginning so constituted as apart from the joining of the sexes to symbolize the mystic union of Christ and His Church, it is undoubted that that woman has no part in matrimony, in whose case it is shown that the mystery of marriage has not taken place." Pope Leo the Great, To Rusticus, Epistle 167:4 (A.D. 459).



Copyright 2001 - 2007 © by John Salza. All Rights Reserved.

4 posted on 03/06/2011 2:24:12 AM PST by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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To: GonzoII

ever ancient
ever new
ever steady
ever true

5 posted on 03/06/2011 9:48:18 AM PST by Notwithstanding
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To: Notwithstanding

ever ancient
ever new
ever steady
ever true
and I’m ready
to agree with you

6 posted on 03/07/2011 12:54:07 AM PST by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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