Tonsure In the beginning should be explained first tonsure, and it should be shown that this is a sort of preparation for the reception of orders. As men are prepared for Baptism by exorcisms and for Matrimony by engagement, so to those who dedicate themselves to God by tonsure the way is opened that leads to the Sacrament of Orders; for by the cutting off of hair is signified the character and disposition of him who desires to devote himself to the sacred ministry.
The Name "Cleric" Regarding the name cleric, which is then given him for the first time, it is derived from the fact that he thereby begins to take the Lord for his lot and inheritance, just as those, who among the Jews were attached to the service of God, were forbidden by the Lord to have any part of the ground that would be distributed in the land of promise:, he said, am thy portion and inheritance. And although these words are true of all the faithful, yet it is certain that they apply in a special way to those who consecrate themselves to the service of God.
Origin And Meaning Of Tonsure The hair of the head is cut off in the form of a crown. It should be always worn thus, and should be enlarged according as one is advanced to higher orders.
The Church teaches that this usage is derived from Apostolic origin, as mention is made of it by the most ancient and authoritative Fathers, such as St. Denis the Areopagite, St. Augustine and St. Jerome.
It is said that the Prince of the Apostles first introduced this usage in memory of the crown of thorns which was put upon our Saviour's head, so that the devices resorted to by the impious for the ignominy and torture of Christ might be used by His Apostles a sign of honor and glory, as well as to signify that the ministers of the Church should strive to resemble Christ our Lord and represent Him in all things.
Some, however, assert that by tonsure is denoted the royal dignity, that is, the portion reserved especially for those who are called to the inheritance of the Lord. It will readily be seen that what the Apostle Peter says of all the faithful: You are a chosen generation, a kingly priesthood, a holy nation, applies especially and with much greater reason to the ministers of the Church.
Still there are some who consider that by the circle, which is the most perfect of all figures, is signified the profession of a more perfect life undertaken by ecclesiastics; while in view of the fact that the hair of their heads, which is a kind of bodily superfluity, is cut off, others think that it denotes contempt for external things, and detachment of soul from all human cares.
The Minor Orders Porter After tonsure it is customary to advance to the first order, which is that of porter. The function (of porter) is to guard the keys and doors of the church, and to allow no one to enter there to whom access has been forbidden. Formerly the porter used to assist at the Holy Sacrifice of the Mass, to see that no one approached too near the altar, or disturbed the priest during the celebration of the divine mysteries. Other duties were also assigned to him, as may be seen from the ceremonies used at his ordination.
Thus the Bishop, taking the keys from the altar, hands them to him who is being made porter, and says: Let your conduct be that of one who has to render to God an account of those things that are kept under these keys.
How great was the dignity of this order in the ancient Church may be inferred from a usage which exists in the Church in these times. For the office of treasurer, which is still numbered among the more honorable functions of the Church, was entrusted to porters, and carried with it also the guardianship of the sacristy.
Reader The second degree of orders is the office of reader, whose duty it is to read in the church in a clear and distinct voice the books of the Old and of the New Testament, and especially those which are read during the nocturnal psalmody. Formerly it was also his duty to teach the faithful the first rudiments of the Christian religion.
Hence it is that when ordaining him, the Bishop, in the presence of the people, handing him a book in which are set down all that regards this office, says: Take, and be you an announcer of the word of God; if you faithfully and profitably discharge your office, you shall have a part with those who from the be- ginning have well ministered the word of God.
Exorcist The third order is that of exorcists, to whom is given the power to invoke the name of the Lord over those who are possessed by unclean spirits. Hence the Bishop when ordaining them presents to them a book in which the exorcisms are contained, and at the same time pronounces this form of words: Take, and commit to memory, and have the power of imposing hands over the possessed, whether baptized or catechumen.
Acolyte The fourth degree is that of acolytes, and it is the last of the orders that are called minor and not sacred. Their duty is to attend and serve the ministers who are in major orders, that is, the deacon and subdeacon, in the Sacrifice of the altar. They also carry and attend to the lights during the celebration of the Sacrifice of the Mass, and especially during the reading of the Gospel, from which fact they are also called candle-bearers.
Therefore at the ordination of acolytes the Bishop observes the following rite: First of all he carefully warns them of the nature of their office; then hands to each of them a light, saying: Receive this candlestick and candle, and remember that henceforth you are given the charge of lighting the candles of the church, in the name of the Lord. Then he hands them empty cruets in which are presented the wine and water for the Sacrifice, saying: Receive these cruets to supply wine and water for t) c Eucharist of Christ's blood, in the name of the Lord.
The Major Orders Subdeacon From the minor orders, which are not sacred, and of which we have been speaking until now, one lawfully enters and ascends to major and Sacred Orders.
Now the subdiaconate is the first degree of (major orders). Its function, as the name itself indicates, is to serve the deacon at the altar. It is the subdeacon who should prepare the altar linen, the vessels and the bread and wine necessary for the celebration of the Holy Sacrifice. He also it is who presents water to the Bishop or priest when he washes his hands during the Sacrifice of the Mass. It is also the subdeacon who now reads the Epistle which in former times was read at Mass by the deacon. He assists as witness at the Holy Sacrifice, and guards the celebrant from being disturbed by anyone during the sacred ceremonies.
The various duties that pertain to the subdeacon are indicated by the solemn ceremonies used at his ordination. In the first place the Bishop warns him that the obligation of perpetual continence is attached to this order, and declares that no one is to be admitted among the subdeacons who is not ready and willing to accept the obligation in question. Then, after the solemn recitation of the Litanies, the Bishop enumerates and explains the duties and functions of the subdeacon. Thereupon each one of those who are being ordained receives the chalice and sacred paten from the Bishop; and, to show that he is to serve the deacon, the subdeacon receives from the archdeacon cruets filled with wine and water, together with a basin and towel with which to wash and dry the hands. At the same time the Bishop pronounces these words: See what sort of ministry is entrusted to you; I admonish you therefore, to show yourself worthy to please God. Other prayers follow, and finally, when the Bishop has clothed the subdeacon with the sacred vestments, for each of which there are special words and ceremonies, he gives kiln the book of the Epistles, saying: Receive the book of the Epistles with power to read them in the Holy Church of God, as well for the living as for the dead.
Deacon Deacon The second degree of Sacred Orders is that of the deacons, whose functions are much more extensive and have always been regarded as more holy. His duty it is to be always at the side of the Bishop, guard him while he preaches, serve him and the priest during the celebration of the divine mysteries, as well as during the administration of the Sacraments, and to read the Gospel in the Sacrifice of the Mass. In former times he frequently warned the faithful to be attentive to the holy mysteries; he administered our Lord's blood in those churches in which the custom existed that the faithful should receive the Eucharist under both species; and to him was entrusted the distribution of the Church's goods, as well as the duty of providing for all that was necessary to each one's sustenance. To the deacon also, as the eye of the Bishop, it belongs to see who they are in the city a that lead a good and holy life, and who not; who are present at the Holy Sacrifice and sermons at appointed times, and who not; so that he may be able to give an account of all to the Bishop, and enable him to admonish and advise each one privately, or to rebuke and correct publicly, according as he may deem more profitable. He should also read out the list of the catechumens and present to the Bishop those who are to be admitted to orders.
Finally in the absence of a Bishop or priest, he can explain the Gospel, but not from the pulpit, thus letting it be seen that this is not his proper office.
The Apostle shows the great care that should be taken that no one unworthy of the diaconate be promoted to this order, when in his Epistle to Timothy he sets forth a deacon's character, virtues and integrity. The same point is also gathered from the rites and solemn ceremonies which the Bishop employs when ordaining him. The Bishop uses more numerous and more solemn prayers at the ordination of a deacon than at that of a subdeacon, and he also adds other kinds of sacred vestments. Moreover, he imposes hands on him, just as we read the Apostles used to do when ordaining the first deacons. Finally, he hands him the book of the Gospels, with these words: Receive the power to read the Gospel in the Church of God both for the living and the dead in the name of the Lord.
Priest Priest The third and highest degree of all Sacred Orders is the priesthood. The Fathers of the first centuries usually designated those who had received this order by two names. At one time they called them presbyters -- a Greek word signifying elders, not only because of the ripe years very necessary for this order, but much more on account of their gravity, knowledge and prudence; for it is written: Venerable old age is not that of long time nor counted by the number of years; but the understanding of a man is grey hairs and an unspotted life is old age. At other times they call them priests, both because they are consecrated to God, and because to them it belongs to administer the Sacraments and take charge of things sacred and divine.
Twofold Priesthood But as Sacred Scripture describes a twofold priesthood, one internal and the other external, it will be necessary to have a distinct idea of each to enable pastors to explain the nature of the priesthood now under discussion.
The Internal Priesthood Regarding the internal priesthood, all the faithful are said to be priests, once they have been washed in the saving waters of Baptism. Especially is this name given to the just who have the Spirit of God, and who, by the help of divine grace, have been made living members of the great High-priest, Jesus Christ; for, enlightened by faith which is inflamed by charity, they offer tip spiritual sacrifices to God on the altar of their hearts. Among such sacrifices must be reckoned every good and virtuous action done for the glory of God.
Hence we read in the Apocalypse: Christ hath washed us front our sins. in his own blood and hath made us a kingdom, and priests to God and his Father. In like manner was it said by the Prince of the Apostles: Be you also as living stones built up, a spiritual house a holy priesthood offering up spiritual sacrifices acceptable to God by Jesus Christ; while the Apostle exhorts us to present our bodies a living sacrifice holy, pleasing unto God your reasonable service. And long before this David had said: A sacrifice to God is an afflicted spirit: a contrite and humble heart O God thou wilt not despise. All this clearly regards the internal priesthood.
The External Priesthood The external priesthood, on the contrary, does not pertain to the faithful at large, but only to certain men who have been ordained and consecrated to God by the lawful imposition of hands and by the solemn ceremonies of holy Church, and who are thereby devoted to a particular sacred ministry.
This distinction of the priesthood can be seen even in the Old Law. That David spoke of the internal priesthood, we have just shown. On the other hand, everyone knows the many and various precepts given by the Lord to Moses and Aaron regarding the external priesthood. Along with this He appointed the whole tribe of Levi to the ministry of the Temple, and He forbade by law that anyone belonging to another tribe should dare to intrude himself into that function. Hence it was that King Ozias was afflicted with leprosy by the Lord for having usurped the sacerdotal ministry, and had to suffer grave chastisements for his arrogance and sacrilege.
Now as the same distinction (of a twofold) priesthood may be noted in the New Law, the faithful should be cautioned that what we are now about to say concerns that external priesthood which is conferred on certain special individuals. This alone belongs to the Sacrament of Holy Orders.
Functions of the Priesthood The office of a priest, then, is to offer Sacrifice to God and to administer the Sacraments of the Church. This is proved by the very ceremonies used at his ordination. When-ordaining a priest, the Bishop first of all imposes hands on him, as do all the other priests who are present. Then he puts a stole on his shoulders and arranges it over his breast in the form of a cross, declaring thereby that the priest is clothed with power from on high, enabling him to carry the cross of Christ our Lord and the sweet yoke of God's law, and to inculcate this law not only by words, but also by the example of a most holy and virtuous life.
He next anoints his hands with holy oil, and then gives him the chalice with wine and the paten with a host, saying at the same time: Receive the power to offer Sacrifice to God and to celebrate Masses both for the living and for the dead. By these words and ceremonies the priest is constituted an interpreter and mediator between God and man, which indeed must be regarded as the principal function of the priesthood.
Lastly, placing his hands a second time on the head (of the person ordained the Bishop) says: Receive the Holy Ghost; whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained, thus communicating to him that divine power of forgiving and retaining sin which was given by our Lord to His disciples. Such, then, are the special and principal functions of the sacerdotal order.
Degrees of the Priesthood Priests Now although (the sacerdotal order) is one alone, yet it has various degrees of dignity and power. The first degree is that of those who are simply called priests, and of whose functions we have hitherto been speaking.
Bishops The second is that of Bishops, who are placed over the various dioceses to govern not only the other ministers of the Church, but the faithful also, and to promote their salvation with supreme vigilance and care. Hence it is that in Sacred Scripture they are often called pastors of the sheep. Their office and duty has been well described by St. Paul in his sermon to the Ephesians, as we read in the Acts of the Apostles; while St. Peter, the Prince of the Apostles, has also laid down a divine rule for the exercise of the Episcopal office. And if Bishops strive to conform their actions according to this rule, there can be no doubt that they will be good pastors and will be also esteemed as such. Bishops are also called pontiffs. This name is derived from the pagans, who thus designated their chief priests.
Archbishops The third degree is that of Archbishops, who preside over a number of Bishops and who are called Metropolitans, because they are Bishops of those cities which are regarded as the metropolis of their respective provinces. Hence they enjoy greater dignity and more extensive power than Bishops, although their Ordination is the same.
Patriarchs Patriarchs In the fourth degree come Patriarchs, that is to say, the first and highest of the Fathers. Formerly, besides the Roman Pontiff, there were in the universal Church only four Patriarchs, who, however, were not of equal dignity. Thus Constantinople, though it reached the patriarchal honor only after all the others, yet it obtained a higher rank by reason of being the capital of the Empire. Next in rank came the Patriarch of Alexandria, which Church had been founded by St. Mark the Evangelist by order of the Prince of the Apostles. The third was that of Antioch, where Peter fixed his first See. Finally, that of Jerusalem, a See first governed by James, the brother of our Lord.
The Pope Above all these, the Catholic Church has always placed the Supreme Pontiff of Rome, whom Cyril of Alexandria, in the Council of Ephesus, named the Chief Bishop, Father and Patriarch of the whole world. He sits in that chair of Peter in which beyond every shadow of doubt the Prince of the Apostles sat to the end of his days, and hence it is that in him the Church recognizes the highest degree of dignity, and a universality of jurisdiction derived, not from the decrees of men or Councils, but from God Himself. Wherefore he is the Father and guide of all the faithful, of all the Bishops, and of all the prelates, no matter how high their power and office; and as successor of St. Peter, as true and lawful Vicar of Christ our Lord, he governs the universal Church.
From what has been said, therefore, pastors should teach what are the principal duties and functions of the various ecclesiastical orders and degrees, and also who is the minister of this Sacrament.
The Minister of Holy Orders Beyond all doubt, it is to the Bishop that the administration (of orders) belongs, as is easily proved by the authority of Holy Scripture, by most certain tradition, by the testimony of all the Fathers, by the decrees of the Councils, and by the usage and practice of Holy Church.
It is true that permission has been granted to some abbots occasionally to administer those orders that are minor and not sacred; yet there is no doubt whatever that it is the proper office of the Bishop, and of the Bishop alone to confer the orders called holy or major.
To ordain subdeacons, deacons and priests, one Bishop suffices; but in accordance with an Apostolic tradition that has been always observed in the Church, Bishops are consecrated by three Bishops.
The Recipient of Holy Orders We now come to indicate who are fit to receive this Sacrament, and especially the priestly order, and what are the principal dispositions required of them.
From (what we shall lay down concerning the dispositions requisite for the priesthood) it will be easy to determine what ought to be observed in conferring the other orders, due account being taken of the office and dignity of each. Now the extreme caution I hat should be used in conferring this Sacrament is gathered from the fact that, while all the other Sacraments impart grace to the recipient for his own use and sanctification, he, on the other hand, who receives Holy Orders is made partaker of heavenly grace precisely that by his ministry he may promote the welfare of the Church and therefore of all mankind.
Hence we readily understand why it is that ordinations take place only on special days, on which, moreover, in accordance with a very ancient practice of the Catholic Church, a solemn fast is appointed in order that by holy and fervent prayer the faithful may obtain from God ministers who will be well qualified to exercise properly and to the advantage of the Church the power of so great a ministry.
Qualifications for the Priesthood Holiness Of Life The chief and most necessary quality requisite in him who is to be ordained a priest is that he be recommended by integrity of life and morals: first because, by procuring or permitting his ordination while conscious of mortal sin, a man renders himself guilty of a new and enormous crime; and secondly, because the priest is bound to give to others the example of a holy and innocent life.
In this connection pastors should set forth the rules which the Apostle laid down to Titus and Timothy, and he should also explain that those bodily defects, which, by the Lord's command excluded from the service of the altar in the Old Law, should for the most part be understood of deformities of soul in the New Law. This is why the holy custom has been established in the Church that he who is about to be admitted to orders should first take great care to cleanse his conscience in the Sacrament of Penance.
Competent Knowledge In the second place there is required of the priest not only that knowledge which concerns the use and administration of the Sacraments; but he should also be versed in the science of Sacred Scripture, so as to be able to instruct the people in the mysteries of the Christian faith and the precepts of the divine law, lead them to piety and virtue, and reclaim them from sin.
The priest's duties are twofold. The first is to consecrate and administer the Sacraments properly; the second is to instruct the people entrusted to him in all that they must know or do in order to be saved. Hence the words of the Prophet Malachias: The lips of the priest shall keep knowledge, and they shall seek the Law at his mouth; because he is the angel of the Lord of hosts.
Now to fulfill the first of these duties it is enough for him to be endowed with a moderate share of knowledge. As for the second, it is no mere ordinary, but very special knowledge that is required. At the same time, however, it should be remembered that a profound knowledge of abstruse questions is not demanded of all priests in an equal degree. It is enough that each one knows all that is necessary for the discharge of his office and ministry.
Canonical Fitness This Sacrament should not be conferred on children, nor on the insane or mad, because they are devoid of the use of reason. Yet if it does happen to be administered to them, we must unhesitatingly believe that the sacramental character becomes impressed on their souls. As for the precise age requisite for the reception of the various orders, this will easily be found in the decrees of the Council of Trent.
Slaves also are excluded. He who is not his own master and who is in the power of another, should not be dedicated to the divine service.
Homicides and men of blood are also rejected, because they are excluded by a law of the Church and are declared irregular.
The same must be said of the illegitimate and of all those not born in lawful wedlock. It is only right that those who are dedicated to the divine service should have nothing in them which could expose them to the well-deserved derision or contempt of others.
Finally, those who are notably maimed or deformed should not be admitted. A defect or deformity of this kind cannot but offend the eye and stand in the way of the due administration of the Sacraments.
Effects of Holy Orders This much being explained, it now remains for pastors to point out the effects of this Sacrament. It is evident that the Sacrament of Orders, while mainly concerned, as already explained, with the welfare and beauty of the Church, nevertheless also confers on the soul of him who is ordained the grace of sanctification, fitting and qualifying him for the proper discharge of his functions and for the administration of the Sacraments, in the same way as by the grace of Baptism each one is qualified to receive the other Sacraments.
Another grace is clearly conferred by this Sacrament; namely, a special power with reference to the most Blessed Sacrament of the Eucharist. This power is full and perfect in the priest, because he alone can consecrate the body and blood of our Lord; but it is greater or less in the inferior ministers in proportion as their ministry approaches the Sacrament of the Altar.
This power is also called a spiritual character, because those who have been ordained are distinguished from the rest of the faithful by a certain interior mark impressed on the soul, by which they are dedicated to the divine worship. It is this grace which the Apostle seems to have had in view when he said to Timothy: Neglect not the grace that is in thee, which was given thee by prophecy, with imposition of hands of the priesthood; and again: I admonish thee, that thou stir up the grace of God which is in thee by the imposition of my hands.
Admonition This much will suffice for the Sacrament of Orders. We have aimed at presenting nothing more than the principal points that bear on the subject, so as to supply the pastor with sufficient matter for instructing the faithful, and directing them to Christian piety THE SACRAMENT OF MATRIMONY Importance Of Instruction On This Sacrament As it is the duty of the pastor to seek the holiness and perfection of the faithful, his earnest desires must be in full accordance with those expressed by the Apostle when writing to the Corinthians: I would that all men were even as myself, that is, that all should embrace the virtue of continence. No greater happiness can befall the faithful in this life than to have their souls distracted by no worldly cares, the unruly desires of the flesh tranquillized and restrained, and the mind fixed on the practice of piety and the contemplation of heavenly things.
But as, according to the same Apostle, every one hath his proper gift from God, one after this manner, and another after that; and as marriage is gifted with great and divine blessings, so much so as truly and properly to hold a place among the other Sacraments of the Catholic Church, and as its celebration was honored by the presence of our Lord Himself, it is clear that this subject should be explained, particularly since we find that St. Paul and the Prince of the Apostles have in many places minutely described to us not only the dignity but also the duties of the married state. Filled with the Spirit of God (these Apostles) well understood the numerous and important advantages which must flow to Christian society from a knowledge, and an inviolable observance by the faithful of the sanctity of marriage; while they saw that from ignorance or disregard of (its holiness), many and serious calamities and losses must be brought upon the Church.
Nature and Meaning of Marriage The nature and meaning of marriage are, therefore, to be first explained. Vice not infrequently assumes the semblance of virtue, and hence care must be taken that the faithful be not deceived by a false appearance of marriage, and thus stain their souls with turpitude and wicked lusts. To explain this subject, let us begin with the meaning of the word itself.
Names Of This Sacrament The word matrimony is derived from the fact that the principal object which a female should propose to herself in marriage is to become a mother; or from the fact that to a mother it belongs to conceive, bring forth and train her offspring.
It is also called wedlock (conjugium) from joining together, because a lawful wife is united to her husband, as it were, by a common yoke.
It is called nuptials, because, as St. Ambrose observes, the bride veiled her face through modesty -- a custom which would also seem to imply that she was to be subject and obedient to her husband.
Definition Of Matrimony Matrimony, according to the general opinion of theologians, is defined: The conjugal union of man and woman, contracted between two qualified persons, which obliges them to live together throughout life.
In order that the different parts of this definition may be better understood, it should be taught that, although a perfect marriage has all the following conditions, -- namely, internal consent, external compact expressed by words, the obligation and tie which arise from the contract, and the marriage debt by which it is consummated; yet the obligation and tie expressed by the word union alone have the force and nature of marriage.
The special character of this union is marked by the word conjugal. This word is added because other contracts, by which men and women bind themselves to help each other in consideration of money received or other reason, differ essentially from matrimony.
Next follow the words between qualified persons; for persons excluded by law cannot contract marriage, and if they do their marriage is invalid. Persons, for instance, within the fourth degree of kindred, a boy before his fourteenth year, and a female before her twelfth, the ages established by law, cannot contract marriage.
The words, which obliges them to live together throughout life, express the indissolubility of the tie which binds husband and wife.
Essence And Cause Of Marriage Hence it is evident that marriage consists in the tie spoken of above. Some eminent theologians, it is true, say that it consists in the consent, as when they define it: The consent of the man and woman. But we are to understand them to mean that the consent is the efficient cause of marriage, which is the doctrine of the Fathers of the Council of Florence; because, without the consent and contract, the obligation and tie cannot possibly exist.
The Kind of Consent Required in Matrimony It is most necessary that the consent be expressed in words denoting present time. Mutual Marriage is not a mere donation, but a mutual agreement; and therefore the consent of one of the parties is insufficient for marriage, the consent of both being essential.
External To declare this consent words are obviously necessary. If the internal consent alone, without any external indication, were sufficient for marriage, it would then seem to follow as a necessary consequence, that were two persons, living in the most separate and distant countries, to consent to marry, they would contract a true and indissoluble marriage, even before they had mutually signified to each other their consent by letter or messenger -- a consequence as repugnant to reason as it is opposed to the decrees and established usage of holy Church.
Present Present Rightly was it said that the consent must be expressed in words which have reference to present time; for words which signify a future time, promise, but do not actually unite in marriage. Besides, it is evident that what is to be done has no present existence, and what has no present existence can have little or no firmness or stability. Hence a man who has only promised to marry a certain woman acquires by the promise no marriage rights, since his promise has not yet been fulfilled. Such promises are, it is true, obligatory, and their violation involves the offending party in a breach of faith. But he who has once entered into the matrimonial alliance, regret it as he afterwards may, cannot possibly change, or invalidate, or undo what has been done.
As, then, the marriage contract is not a mere promise, but a transfer of right, by which the man actually yields the dominion of his body to the woman, the woman the dominion of her body to the man, it must therefore be made in words which designate the present time, the force of which words abides with undiminished efficacy from the moment of their utterance, and binds the husband and wife by a tie that cannot be broken.
Instead of words, however, it may be sufficient for marriage to substitute a nod or other unequivocal sign of internal consent. Even silence, when the result of female modesty, may be sufficient, provided the parents answer for their daughter.
The Essence of Marriage Constituted by the Consent Hence pastors should teach the faithful that the nature and force of marriage consists in the tie and obligation; and that, without consummation, the consent of the parties, expressed in the manner already explained, is sufficient to constitute a true marriage. It is certain that our first parents before their fall, when, according to the holy Fathers, no consummation took place, were really united in marriage. Hence the Fathers say that marriage consists not in its use but in the consent. This doctrine is repeated by St. Ambrose in his book On Virgins.
Twofold Consideration of Marriage When these matters have been explained, it should be taught that matrimony is to be considered from two points of view, either as a natural union, since it was not invented by man but instituted by nature; or as a Sacrament, the efficacy of which transcends the order of nature.
Marriage As A Natural Contract As grace perfects nature, and as that was not first which is spiritual, but that which is natural; afterwards that which is spiritual, the order of our matter requires that we first treat of Matrimony as a natural contract, imposing natural duties, and next consider what pertains to it as a Sacrament.
Instituted By God The faithful, therefore, are to be taught in the first place that marriage was instituted by God. We read in Genesis that God created them male and female, and blessed them, saying: "Increase and multiply"; and also: "It is not good for man to be alone: let us make him a help like unto himself.,' And a little further on: But for Adam there was not found a helper like himself. Then the Lord God cast a deep sleep upon Adam; and when he was fast asleep, he took one of his ribs, and filled up flesh for it. And the Lord God built a rib which he took from Adam. into a woman, and brought her to Adam; and Adam said: "This is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man: wherefore a man shall leave father and mother, and shall cleave to his wife; and they shall be two in one flesh," These words, according to the authority of our Lord Himself, as we read in St. Matthew, prove the divine institution. of Matrimony.
Marriage Is Indissoluble By Divine Law Not only did God institute marriage; He also, as the Council of Trent declares, rendered it perpetual and indissoluble.' What God hath joined together, says our Lord, let not man separate.
Although it belongs to marriage as a natural contract to be indissoluble, yet its indissolubility arises principally from its nature as a Sacrament, as it is the sacramental character that, in all its natural relations, elevates marriage to the highest perfection. In any event, dissolubility is at once opposed to the proper education of children, and to the other advantages of marriage.
Marriage Not Obligatory On All The words increase and multiply, which were uttered by the Lord, do not impose on every individual an obligation to marry, but only declare the purpose of the institution of marriage. Now that the human race is widely diffused, not only is there no law rendering marriage obligatory, but, on the contrary, virginity is highly exalted and strongly recommended in Scripture as superior to marriage, and as a state of greater perfection and holiness. For our Lord and Saviour taught as follows: He that can take it, let him take it; and the Apostle says: Concerning virgins I have no commandment from the Lord; but I give counsel as having obtained mercy from the Lord to be faithful.
The Motives And Ends Of Marriage