Sentences with phrase «of sacramental marriage»

I also know that due to the statistics, homosexual relationships (and in fact, heterosexual relationships outside of sacramental marriage) are rarely committed.

Malick's film aspires to an elevated and mature look at nuptial vows, love, faithfulness, and infidelity within the context of sacramental marriage.

Hence he can, for example, be of the opinion that the Church could give up the indissolubility of sacramental marriage just as well as the ecclesial form of contracting a marriage, or that she could change the very principles of sexual morality because formerly she took a different authoritative, though not definitive, view of their application, which will perhaps have to be revised.

In reality, only the death of a spouse dissolves the bond of a sacramental marriage.

«It's provisional, and because of this the great majority of our sacramental marriages are null.

Against such an ancient and affirming tradition, Francis's assertion that «the great majority of our sacramental marriages are null» shocked both common sense and Catholic sensibility.

Not exact matches

So Protestants in their way degraded marriage by depriving it of sacramental status as a manifestation of the divine personal logos in this world.

So Protestants in their ways degraded marriage by depriving it of sacramental status as a manifestation of the divine personal logos in the world.

But in so far as attitudes among younger Catholics about Catholic sacramental marriages fit into the swath of millennials views, Pope Francis comments miss a lot of nuance.

The shift in our understanding of sex from a sacramental and life - changing encounter to the thing you do with your friends when you're bored has made all of our relationships shallower and made each of us less capable of the profound gift of self on which marriage is founded.

This sacramental vision seems to capture something most of us intuitively feel about marriage but have trouble articulating.

Pope St. John Paul II's Familiaris Consortio, for example, communicates an interpretation of the Bible and tradition with respect to the issue of marriage and sacramental discipline in the contemporary Catholic Church: Divorced and remarried persons may not receive Communion (Familiaris Consortio § 84).

The Catechism of the Catholic Church states: «Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign.

«Were we to separate legal and sacramental marriage, it would solve all sorts of problems, not the least of which is the growing discomfort that many of us have that legal marriage is available only to some responsible adults who are in monogamous relationships.»

The relevant loci are the creation story, the Sixth Commandment, Ephesians 5 with its meditation on marriage as a sacramental sign of the union of Christ and his Church, the end of Revelation with its depiction of the marriage of the Lamb, and the whole narrative stream of Holy Scripture that assumes the heterosexual monogamous norm, despite the fact of royal and patriarchal polygamy.

It does not share the fundamental Catholic convictions about sacramental marriage: an exclusive, lifelong union of man and woman that is open to new life, a faithful and unbreakable bond mirroring God's love for humanity and, specifically, Christ's love for the Church.

By the seventeenth century, however, the Anglican divines had begun to develop a theology of marriage to replace the sacramental model of marriage that the Thirty - Nine Articles clearly denied.

Of course, it is never fair to criticize an author for the book that he did not write, but the omission of a contemporary presentation of the sacramental model accounts in my judgment for the somewhat skewed presentation that Witte gives of the Catholic theology of marriagOf course, it is never fair to criticize an author for the book that he did not write, but the omission of a contemporary presentation of the sacramental model accounts in my judgment for the somewhat skewed presentation that Witte gives of the Catholic theology of marriagof a contemporary presentation of the sacramental model accounts in my judgment for the somewhat skewed presentation that Witte gives of the Catholic theology of marriagof the sacramental model accounts in my judgment for the somewhat skewed presentation that Witte gives of the Catholic theology of marriagof the Catholic theology of marriagof marriage.

It's not for someone looking for a casual read, but I've found it to be one of the most enlightening and convincing takes on how marriage becomes sacramental through the expression of erotic love over time.

He concludes that, since «sexual union is not part of the essence of marriage, as the Catechism of the Council of Trent and Vatican II teach, consequently, the exercise of the sexual act between divorced and [civilly] remarried couples does not harm the existing sacramental bond.»

To give an example: The Church may change and adapt to modern life certain principles of her human law according to which a Catholic must marry; but only a person of little theological knowledge would draw the conclusion that the Church could ever abolish the indissolubility of the sacramental consummated marriage if only there were enough protests.

I think we uniquely offer the marriage of the heart and head in worship, a unique liturgy and approach to scripture, and a sacramental worldview that implicitly cares for creation.

The Church can certainly not give up the principle of the indissolubility of a consummated sacramental marriage, because she is bound by the words of Christ in the gospel, even, despite a single contrary intervention at the Council, in the case of an innocent party.

Sacramental or covenantal love was central to marriage, but mutual helpfulness (the economic aspect of marriage), children, sexual exchange and the values of kinship were emphasized as well.

In 1999, we are no longer reduced to «guessing» whether he was inspired or speaking only as a man: • adultery has lost its moral significance and become commonplace; • chastity has become a symbol of unhealthy development; • contraception in expectation of fornication is taught to children in the schools; • respect between the sexes has been replaced by mutual exploitation and / or competition; • marriage has lost its sacramental nature and its enduring promise; • statistically, divorce is common, teenage pregnancy is widespread, single parent and serially parented families increase, sexual disease is epidemic, intercourse is recreational, abortion is ubiquitous.

This is the insight (perhaps often unconsciously known) that is behind the common Christian understanding of marriage as in some real sense sacramental.

Among other significant ways that preliberal Christianity contributed to an expansion of human choice was to transform the idea of marriage from an institution based upon considerations of family and property to one based upon the choice and consent of individuals united in sacramental love.

Here in this relationship is a truly sacramental appreciation of marriage.

While natural law and Augustine's moral theology might be difficult for some, the rules derived from them were understood by ordinary Catholics: Sexual intimacy is permissible only in a sacramental marriage between one man and one woman, and the purpose of marriage is the procreation and education of children.

-LSB-...] Marriage, the sacramental sign of marriage, brings about immediately between the spouses a bond that no longer depends upon their wills because now it is a gift God has given to themMarriage, the sacramental sign of marriage, brings about immediately between the spouses a bond that no longer depends upon their wills because now it is a gift God has given to themmarriage, brings about immediately between the spouses a bond that no longer depends upon their wills because now it is a gift God has given to them.»

«Does Tony's admittance on the Internet that he is diagnosed / certified with NPD (formerly called megalomania) give Tony more need for accountability and / or should we then extend Tony more grace for creating the non-biblical doctrine of «Sacramental Marriage» (also called «church sanctioned pre-marital sex» by those that disagree....)?»

When marriage is said to give graces to fight against lust it emerges in its sacramental nobility, for lust is always an enemy of love.

Within this mystery of redemption, as the Pope sees it, the sacramental graces of marriage, sustaining conjugal chastity, have a special effect in achieving the redemption of the body through the overcoming of concupiscence.

Once again he showed clear reserve regarding the concept of marriage as a remedy for concupiscence, and insisted rather that the sacramental grace of marriage enables the spouses to dominate concupiscence and purify it of its dominant self - seeking.

The least that can be said from a reading of this passage is that John Paul II, while not explicitly rejecting the concept of remedium concupiscentiae, suggests that «traditional theological language» on the matter has remained one - sided precisely because of a failure to weigh the sacramental implications of marriage.

The goods of marriage, he says, include the bearing and raising of children in the love of the Lord; the family loyalties of husband and wife, parents and children; and the sacramental unity of marriage.

But his message for married people is that it should be attempted; their mutual love should see its need: and the sacramental graces of their marriage along with their personal prayer are the powerful means they have to achieve it.

She quotes from the teachings of the Catholic Church, such as Gaudium et Spes, on a whole range of issues from the sacramental nature of marriage to theimportance of the being open to new life.

The solution is a return to the pre-Constantinian practice of the Church in which a Church marriage is a purely sacramental matter, subject to the doctrine and disciplines of the Church, but without legal standing.

Solemn and penitential in nature, it was explicitly a concession to human frailty and lacked the signs associated with sacramental marriage (in the eastern Churches, the Crowning, the singing of certain prayers, and the sharing of the Eucharist).

Here he draws out how marriage can be a «yes» to the healing of concupiscence without the latter being an intrinsic «end» of the sacramental union.

What an anulment says is that the sacramental nature of the marriage never happened.

In order to create an atmosphere of flexibility and welcome, he speaks of marriage as an «ideal» rather than a sacramental reality.

Missing from this, or perhaps purposely excised, is the Christian understanding of marriage as an institution established by God, a sacramental reality in the Church, ordered to the happiness and spiritual growth of the spouses and to the procreation of children for the good of society.

This is why marriage needs to be lived within the community of grace as a sacramental order of the Church.

Marriage as a Sacrament The sacramental character of marriage is expressed most clearly in St Paul's letter to the EpMarriage as a Sacrament The sacramental character of marriage is expressed most clearly in St Paul's letter to the Epmarriage is expressed most clearly in St Paul's letter to the Ephesians:

Furthermore, the sacrament of marriage itself should hold a high place in the life of the Church since it is the sacramental expression of the relationship between Christ and the Church with a view to the birth of further sons and daughters for the Kingdom of Christ.

Like Jones makes clear in his marriage manifesto: it's so much easier to get into a sacramental marriage than to get out of a legal one.