Soulmate Gem
Soulmate Gem
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The primary end of marriage is the procre- ation and education of children; the secondary ends are mutual help and the remedy of concupiscence. 15 “Canon 1013, § 1.
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An curved arrow pointing right. Nectar Sleep surveyed Americans to discover how many sexual partners they had before settling down. The average...
Read More »In lieu of an abstract, here is a brief excerpt of the content: Antiphon 18.1 (2014) 32–47 The Ends of Marriage according to the 1917 and the 1983 Codes of Canon Law in Light of Vatican II1 Robert Fastiggi Introduction Catholic sources speak variously of the three goods of marriage , the two essential properties of marriage, and the ends or purposes of marriage. This essay seeks to explore what these terms mean in light of their historical development. The special focus, however, will be on the ends of marriage as articulated in the 1917 and 1983 Codes of Canon Law. It will be shown that the 1983 Code reflects the theological understanding of the sacrament of matrimony expressed by Vatican II in its Pastoral Constitution on the Church in the Modern World, Gaudium et Spes. It will be argued that Vatican II and the 1983 Code of Canon Law2 highlight marriage not only as a natural institution but as a sacrament in the service of communion and holiness. 1. The Three Goods of Marriage (Offspring, Fidelity, and Sacrament) and the Two Essential Properties of Marriage (Unity and Indissolubility) In Sacred Scripture, especially in Gen 1–2, God wills man and woman to unite as one flesh and to be fruitful and multiply. 1 Parts of this essay are adapted from an appendix to my book, What the Church Teaches about Sex: God’s Plan for Human Happiness (Huntington IN: Our Sunday Visitor, 2009) 131–142. 2 This paper will not deal explicitly with the 1990 Code for the Eastern Catholic Churches, the Codex Canonum Ecclesiarum Orientalium. It should be noted, though, that canon 776 of this Eastern Code reflects the same theology and understanding of matrimony (almost verbatim) as do canons 1055 and 1056 of the 1983 Latin Code. 33 The Ends of Marriage according to the 1917 and the 1983 Codes of Canon Law in Light of Vatican II In the New Testament, Jesus deepens this teaching by making it clear that the husband and wife are joined together by God, and their union is indissoluble (Mt 19:4-6). In the Old Testament, the “divine pedagogy” on marriage is not yet complete, though there are some wonderful testimonies of marital love and fidelity in the books of Ruth, Tobit and the Song of Songs.3 Nevertheless, because of the Israelites’ “hardness of the heart” (Mt 19:8), Moses allowed men to divorce their wives (see Deut 24:1). God also tolerated polygamy during the time of the patriarchs and the kings, but Christ explicitly ruled out this practice (see Mt 19:3-9; Mk 10:1-12; Lk 16:18). Commenting on Mt 19:5, Pope Innocent III in 1201 writes that Scripture “does not say ‘three or more,’ but ‘two;’ nor did it say: ‘he will cling to wives,’ but to [his] ‘wife.’”4 The New Testament’s affirmation of the holiness and indissolubility of marriage continued in the early Church. Patristic writers such as St. Irenaeus of Lyons (c. 130–200) and Clement of Alexandria (c. 150–215) were forced to defend the sanctity of marriage against certain Gnostic groups, which considered sex, marriage and procreation as evil.5 The Church Fathers also had to uphold the holiness of sex—and its natural connection to marriage and procreation—in the midst of the sexual license prevalent in the ancient Greco-Roman world.6 For the most part, the Fathers saw procreation as the primary justification for sexual union in marriage, but some, like Lactantius (c. 240–320) and St. John Chrysostom (c. 347–407), also believed it could be permitted as a means for avoiding concupiscence .7 3 See Catechism of the Catholic Church, second edition (Washington DC: United States Catholic Conference, 2000) 1611 (hereafter as CCC). 4 Heinrich Denzinger and Peter Hünermann, Enchiridion Symbolorum : Compendium of Creeds, Definitions, and Declarations of the Catholic Church (43rd ed., San Francisco: Ignatius Press, 2012) 778 (hereafter as DH); the Council of Trent solemnly condemns polygamy for Christians in DH, 1802. 5 Ronald Lawler, O.F.M. Cap., Joseph Boyle, Jr. and William E. May, Catholic Sexual Ethics: A Summary, Explanation, and Defense, second edition (Huntington IN: Our Sunday Visitor, 1998) 47–50. 6 Ibid. 7 Ibid., 50; this...
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