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Sacrament of Baptism

Holy Baptism is the basis of the Christian life, the gateway to life in the Spirit, and the door, which gives access to the other sacraments. Baptism is the sacrament that frees man from original sin and from personal guilt that makes him a member of Christ and His Church. Also, in the case of an adult, it takes away all mortal and venial sins if the person baptized has committed any and is truly sorry for them. Baptism makes a clean sweep of everything. But the “taking away” is not a negative removal, like the emptying of a trash can by the garbage collector. Sin and its consequences disappear when God comes into the soul, just as darkness disappears when the light is turned on. It is thus the door to a new and supernatural life.

Baptism not only purifies from all sins, but also makes the neophyte “a new creature,” an adopted son of God, who has become a “partaker of the divine nature,” member of Christ and co-heir with Him, and a temple of the Holy Spirit. (1265) These things are therefore in essence what Church documents about baptism deal with.

THE CHURCH TEACHES: Baptism is a true sacrament instituted by Christ. The Lord Himself affirms that Baptism is necessary for salvation. He also commands His disciples to proclaim the Gospel to all nations and to baptize them (1257). It is administered by washing with natural water and at the same time invoking the Most Holy Trinity. Anybody even an unbeliever or a heretic can validly administer baptism. Since it confers grace by the signs' being properly carried out children can and should be baptized even while still infants. Baptism is necessary for salvation. Baptism effects the remission of original sin and actual sins and of all punishment due to sin; it confers sanctifying grace, membership in Christ and in the Church and the obligation to obey the Church's laws, and give an indelible character.

Who can be baptized?

Adults: to be baptized must have the intention of receiving baptism. The adult must manifest the desire to be baptized, be sufficiently instructed in the truths of the faith and in Christian obligations, be tested the Christian life by means of the catechumenate, and be exhorted to be sorry for his/her sins (c. 865#1).

Infants: at least one of the parents or the person, who lawfully takes their place, consents to it and there is a well-founded hope that the child will be raised in the Catholic faith. If this hope is utterly lacking, the baptism should be deferred and the reason for deferral is to be explained to the parents (c. 868, # 1).

It often happens that parents who request the sacrament of baptism for their child “are not registered” and /or not attend Sunday Mass. This alone is not a ground for deferral of baptism. The preparation for baptism as well as its celebration is excellent opportunities to instruct or remind the parents of their duties and responsibilities as Catholic parents. The best pastoral approach is to welcome the parents and during the course of preparation help them realize what baptism means so they know ho and can responsibility choose to be proper role models in the faith for their child. Baptism may be delayed only when there is NO “founded hope” that the child will be raised in the Catholic faith. Can a baby be baptized if his parents are “married out of the Church” – perhaps because one of them was previously married and divorced? The answer is yes. The Church does not punish the child for the sin of his parents. Any baby can be baptized in the Catholic Church under one condition: the priest must have reasonable assurance that the child will be reared a Catholic.

Preparation Adults: Are to be prepared in a period of catechumenate according to the Rite of Christian Initiation of Adults. Adults who have never been baptized take part in the RCIA classes.

Infants: Parents desiring to have their child baptized in church as well as the intended godparents must first attend Baptismal Catechesis. Some parents may wish to attend the class before birth of their child, especially if they prefer a baptism soon after birth.

NOTE OF LAW: The priest chaplain personally or though others should ensure that parents are duly instructed through pastoral exhortations and by common prayer, bringing several families together for this purpose and where possible visiting them (c. 851, 2).

Baptismal Name

The name given at Baptism should have some Christian significance. The Church encourages people to name their children after saints. The rationale behind this practice is that the "patron saint" becomes a model and protector of the child being baptized. Parents who have their children baptized should have a serious intention of bringing the children up in the faith. In the baptism ceremony Catholic parents make solemn promises to do just that. Parents have a great responsibility towards their children in the matter of giving good example. The right and duty of educating their children belongs to the parents. Parents, therefore, may not leave the education entirely to the school. The school is meant to assist the parents, not supplant them in this important duty. Parents should pray for and with their children, be the first teachers of the faith to their children by word and example, and lead them to the other sacraments of the Church.

Godparents

There should be at least one sponsor, but never more than two, for the person baptized validly. These sponsors are commonly called “godparents,” and where there are two sponsors they are one male and one female. It is a great honor to be a godparent. It is important to stress that being a godparent should never be viewed as mere social convention or social honor; it carries with it serious responsibilities, which is why the Church always insists on practicing Catholics for those who undertake this role for Catholic babies.

The Code of Canon Law (874) stated: to be admitted to the role of sponsor, a person must: have completed the sixteenth year; be a Catholic who has been confirmed and has already received the sacrament of the Most Holy Eucharist and leads a life in harmony with the faith and the role to be undertaken; not be bound by any canonical penalty legitimately imposed or declared; not to be the father or the mother of the one to be baptized. This obligation is a serious duty to watch over the religious instruction of the child in later life. A baptized person who belongs to a non-Catholic ecclesial community may no be admitted as godparent, except as a witness.

Within the development of the Church’s ritual there were three functions that formed the basis for the role of sponsor, or godparent as that role is known today. The duty of laymen, knows as “guarantors,” was to escort the prospective catechumens to the church and testify to their serious intention of becoming Christians; liturgical assistants helped at the actual ceremony by assisting the baptized into and from the font. When the rite for adult baptism was used for children, the role of a spokesman was also applied to the rite for infants, in which case the sponsor assumed the duty of fulfilling the obligations undertaken in the baptismal promises.

In the present rite, the duties of parents and godparents receive pronounced emphasis, and godparents are asked to assist the mother and father in raising the children according to the teachings of the faith, and in so living that faith that they provide a proper environment for deep and lasting Christian commitment on the part of the children. The role of godparent at the baptism of an adult is greater, since he should act as a guide and companion to the candidate during the period of instruction, sharing knowledge of the faith, and providing a visible, personal link with the Christian community.

Proxy Godparents: Military people, way from home, may be more likely than others to use a proxy for a godparent who cannot be present. The actual godparent must acknowledge acceptance of that responsibility. Parents may act as proxies. In unusual circumstances, a non-Catholic may be a proxy.

Time and Place

Time: Since baptism is mostly given to infants, it is necessary that the child be provided with sponsors, and be presented in the church as soon as is reasonable after birth. This reasonable time is considered to be ten days to three weeks after birth in ordinary circumstance, and it may not be delayed beyond three or four weeks, except for serious reasons. Parents who delay or neglect the Baptism of their child for a long time become guilty of grace sin. It would be very wrong, for example, for parents to put off Baptism simply because Uncle George is coming to town next month, and they want Uncle George to be godfather of the baby. Sunday is the preferred day for celebrating baptism. The celebration of baptism during the Sunday Eucharistic celebration is strongly encouraged. In case of necessity, it is possible to schedule the celebration on another day. Lent as a time of preparation for the Christian initiation of adults and generally as a time of preparation for the celebration of the central mystery of the Christian faith, the celebration of infant baptism during Lent occurs only in an emergency.

Place: A church or a public oratory is the proper place for solemn baptism. Under special conditions, solemn baptism may be administrated in other places, e.g., the chapel of a Catholic hospital. The ceremonies of solemn baptism take place at the baptistery or at the baptismal font within the church.

Archdiocese policy:

POLICY: The record of baptism must be completed as directed on our forms and sent to our sacramental records department within a week of the celebration. While secretaries or chaplains' assistants may assist in these matters, it is the responsibility of the chaplain to notarize and insure that the records are forwarded. Please do not request baptismal certificates for newly baptized infants from the Archdiocese office. Provide family with a copy of the record you sent in for registration as proof of baptism. When there is a requirement for an official certificate, the family should be instructed to write or fax a request to Archdiocese. The Archdiocese for the Military Services, USA, P.O. Box 4469, Washington, DC 20017-0469, Phone:(301) 853-0400; Fax: (301) 853-2246, e-mail: milarch@erols.com web site: www.milarch.org Back to Top

Sacrament Reconciliation

Most Catholics do not like to go to Confession. For many, this is much like going to the dentist - a painful duty which weak human nature tries to postpone as long as possible. What does the Catholic Church insist on this unpopular sacrament? From the natural and supernatural viewpoints there are many benefits from a single confession. This sacrament is the plan of Jesus and powerful help for Christian life. The greatest benefit is the actual forgiveness of sins by the priest of Jesus Christ. Life is changed. The person is stronger and sharper in identifying sin and in growing in grace and holiness. A single confession is immeasurable value and help.

How sad it is that many Catholics neglect this needed available means of grace. The problem today is that the spirit of the world makes people self-centered. So they cannot view sin from God’s point. An individual can be completely inconsiderate of others, living a lifestyle that neglects God’s commandments. And this attitude is undoubtedly the greatest of his or her sins. The practice of penance has varied considerably down the centuries. In very early days satisfaction, usually in the form of public penance, was very much to the fore. Reacceptance into the Church community normally took place only after completion of the penance imposed. More and more, however, penance has withdrawn from the public domain and today only the private administration of the sacrament is still in use.

THE CHURCH THUS TEACHES: The Church has the power to forgive all sins. This forgiveness of sins is a true sacrament instituted by Christ, different from baptism, particularly on account of its judicial form. Sins are forgiven only by the sacrament of penance. Sins are forgiven by absolution, which can only be given by an authorized priest. It is a real judicial pardon. The Church has the power to reserve certain cases. On the part of the sinner contrition, confession and satisfaction are required. Contrition is aversion to the sins committed. Perfect contrition remits sin even before confession if it is joined with the intention to confess.

Confession must cover all mortal sins committed since baptism and not previously confessed. Venial sins, and sins already confessed can validly be confessed. And satisfaction. The effect of the sacrament is reconciliation with God, that is, the remission of sins and the eternal punishment but not all the temporal punishment.

First Confession – The mandatory practice of the Latin Church is to have first Confession precede first Communion. The should be a suitable interval between the two ceremonies to indicate the separate character. Reception of the sacrament of penance is prepared for by instruction, and is usually received for first time shortly after a child has attained the use of reason. This is generally accepted to be about second or sometime third grade. It is customary that hours be appointed in parish churches for Saturday afternoons and evenings. During certain liturgical seasons, (Advent, Lent) communal penance services are held.

Eucharist - First Holy Communion

The sacrament of the Holy Eucharist is the presence of the Body and Blood of Jesus Christ under the appearances of bread and wine. The law of the Church demands that the child about to make his first confession and receive his first Holy Communion be instructed well in the principles of Christian doctrine, especially those referring to the sacrament. The age for receiving Holy Communion is usually about second grade for both boys and girls. The student must be in second year of program. The fitness of the child requires an individual judgment in each case, for it is apparent that some children are sufficiently prepared before that age, while others are not prepared for some more years. The judges are the child's confessor, parents and teachers. First Confession and First Communion are important steps for a youngster, and it is equally important that the parents be involved. Some of the sessions require participation of the parents. More information is available by calling D.R.E.

 

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Sacrament of the Eucharist

The Eucharist - First Holy Communion

The sacrament of the Holy Eucharist is the presence of the Body and Blood of Jesus Christ under the appearances of bread and wine. The law of the Church demands that the child about to make his first confession and receive his first Holy Communion be instructed well in the principles of Christian doctrine, especially those referring to the sacrament. The age for receiving Holy Communion is usually about second grade for both boys and girls. The student must be in second year of program. The fitness of the child requires an individual judgment in each case, for it is apparent that some children are sufficiently prepared before that age, while others are not prepared for some more years. The judges are the child's confessor, parents and teachers. First Confession and First Communion are important steps for a youngster, and it is equally important that the parents be involved. Some of the sessions require participation of the parents. More information is available by calling D.R.E.

Thus the mystery of the Eucharist summarizes the whole mystery of our redemption. There are two fundamental relationships in which Christ stands to us. First, he is our priestly mediator with God, and offers him atonement for our sins. Bust Christ is not a stranger to us, who merely represents us as a propitiator before God. He comes to us in the second relationship by being the mediator of the grace which God gives us on account of his sacrifice. That is the mystery of our union with Christ who is the source of all grace for us. 'And of his fullness we have all received, grace for grace' (John 1:16).

This second community is realized only in the sacrifice of the Cross, by his giving his life for his Church which he had to ransom from himself. Only in death did Christ seal the deep covenant with the Church whereby she is purified and sanctified and which according to the teaching of St. Paul is the image of the most intimate union of human being in marriage: 'Husbands, love your wives, as Christ also loved the Church and delivered himself up for it; that he might sanctify it, cleansing it by the laver of water in the word of life' (Eph. 5:25). From the opened side of our crucified Savior the Church was first born, as Eve was taken from Adam's side. That is the most ancient way of expressing this truth.

This twofold relationship, then, in which Christ stands to us men, as our mediator before God and the bringer of all graces from God, lives on in the mystery of the Eucharist. The Holy Mass is the renewing of the sacrifice which Christ offered for us, of the sacrifice of atonement for our sins; but the sacrifice is also at the same time the preparation of the Eucharistic meal, the sacrament of our union with Christ in grace.

We should not be surprised if the doctrine of the real presence of Christ in the Blessed Sacrament occurs more than most doctrines in the documents of the Church. There are few mysteries of the faith where the mystery is so evident and therefore so exposed to the attacks of heresy and unbelief. However, the militant position of the Church should not prevent us from seeing the Real Presence in the context of the whole Eucharistic mystery.

THE CHURCH TEACHES:
The doctrine of the Holy Eucharist is thus made up of:

1. Doctrine about the Eucharistic sacrifice. Holy Mass is a real sacrifice, instituted by Christ at the Last Supper. It represents Christ's sacrifice of the Cross, but in an unbloody manner. Priest and victim are both Christ, who offers himself through the priest. The laity also offers the sacrifice, but does not have the power to transubstantiate. The Eucharistic sacrifice is offered to God in praise, thanksgiving, petition and atonement, for the living and the dead. Saints may also be commemorated in honor and petition. The Church has the responsibility of determining the rites and prayers to be observed. The liturgy as a whole is the public worship by the mystical Body of Christ. In every liturgical activity Christ is present, in a manner that must be properly interpreted.

2. Doctrine about the Eucharistic sacrament, sacrificial meal and sacrificial food: The Holy Eucharist is a true sacrament, instituted by Christ. Christ is really present in the Holy Eucharist, even when not being received. It is therefore to be honored and adored. The whole Christ is present in either kind and is received by the communicant. For the wheat bread and grape wine are transubstantiated by the ordained priest into the flesh and blood of Christ so that only the appearance of bread and wine remains.

The sacrament effects union with Christ; it is nourishment for the soul, gives increase in grace and remits venial sin and punishment.

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Sacrament of Confirmation

The Catechism defines Confirmation as “the sacrament through which the Holy Spirit comes to us in a special way and enables us to profess our faith as strong and perfect Christians and soldiers of Jesus Christ. The analogy by which the confirmed Christian is compared to a soldier is one that has been hallowed by long usage. It is meaningful analogy if it is understand aright. The confirmed Christian has a soldier’s unshakable loyalty to the King whose cause the serves. He is prepared to undergo any suffering in the service of that King. He will resist evil wherever he may find it - to the death if necessary. The confirmed Christian – whether we call him a spiritual soldier or a spiritual adult – goes forth joyfully in the fulfillment of his vocation. His words and his actions proclaim to those around him: “Christ lives, and he lives for you.”

The sacrament of confirmation completes the sacrament of baptism. By this sacrament, which is made available to all who meet the requirements, the faithful are dame strong in their faith, are aided in seeking perfection, and are strengthened in the service of Christ. It is truly the sacrament of spiritual maturity. Through this sacrament a lasting seal or character is placed upon the soul of the recipient, and this mark lasts forever. Because of the permanency of this spiritual mark, the sacrament is received only once. The real confession of Christ consist in this that the whole man submits himself to Truth, in the judgment of his understanding, in the submission of his will and in the consecration of his whole power of love... To do this, poor-spirited man is only able when he has been confirmed by God's grace. It is effect which complements and completes that of baptism.

Programs that prepare adolescents to celebrate confirmation today, therefore, stress two things: making a more mature decision to accept the faith they were baptized into as children and actively living out that faith. Thus, conformation-preparation programs usually have two components: a review of the basic beliefs of the Catholic faith and an opportunity to live out that faith, with specific emphasis on serving and caring for others. Confirmation classes are designed to give the teenagers a more mature understanding of their faith that what they might remember from childhood. Youngsters are given to realize that on the day they cerebrate confirmation, they will formally declare their intentions to keep the faith as they live out their adult lives.

THE CHURCH TEACHES: Confirmation is a true sacrament instituted by Christ and different from baptism. It is administered by laying-on of hands and anointing with chrism accompanied by prayer. The chrism is blessed by the bishop and the bishop administers the sacrament. All baptized persons can and should be confirmed. The effect of the sacrament of confirmation is to give strength in faith and for the confession of faith and to impress an indelible character. The Catechism defines Confirmation as "the sacrament through which the Holy Spirit comes to us in a special way and enables us to profess our faith as strong and perfect Christians and soldiers of Jesus Christ. It is a meaningful analogy if it is understood aright. Preparation for Confirmation, at whatever age, should involve as many steps as possible. There is an intensive two-year preparation period, which is in addition to the normal religious instruction for teens in this age. The ninth grade is the normal time for the celebration of the Sacrament of Confirmation.

The Minister of Confirmation

The ordinary minister is the bishop. This may be either the ordinary of the diocese, the auxiliary, or bishop invited or appointed to conform within a particular place or territory (c. 882). The bishop is present because he represents the Church beyond the parish: the diocese and the universal Catholic Church. He is a reminder that to be an adult Catholic means to have a larger vision than one’s neighborhood, and that Christian service means to be concerned for people around the world. By being presented to the bishop and confirmed by him, the candidates symbolize their commitment to the universal Church and her mission to be the Body of Christ inspired by his Spirit to bring the Good News of salvation to everyone.

The central symbol of the sacrament is the anointing, which is done with chrism and in the sign of the cross on the forehead. This symbolizes that the confirmed are now fully initiated into the spirit-filled Body of Christ. POLICY: The Archbishop and Auxiliary Bishops are available for the sacrament of confirmation. All requests for confirmation should be made to the Office of the Archbishop for scheduling purposes. Request for the next calendar year should me made by December 1st.

Age of Confirmation

POLICY: Those children who are baptized Catholics, practicing their faith, attending religious education formation, and are to be confirmed, should be at least in the 8th grade. In the United States, the most common age for celebrating confirmation is around twelve or thirteen, what we call the jounior-high-school years.
Chaplains, catechists and other pastoral ministers should be cautions about attaching an exaggerated expectation of Christian maturity on youth in order to receive the sacrament of confirmation. Care should also be taken not to impose so many requirements for confirmation that confirmation appears to be a reward or graduation. Confirmation is not something that someone achieves or earns, but rather is a gift of God, as are all the sacraments. More emphasis should be placed on the Eucharist as the repeatable sacrament of initiation.
A person with a developmental disability who has been baptized cannot be denied confirmation as long as that person desires to belong to the community of faith. The celebration of the Sacrament of Confirmation for an adult who has mental retardation should be age appropriate, i.e., they should not be made to feel awkward by being placed at the end of the celebration planned for children.

Sponsors for Confirmation

Record of Confirmation

POLICY: The record of confirmation of a subject of the Archdiocese for the Military Services either confirmed on a military installation or local parish must be sent to our sacramental records department within a week of the celebration. The chaplain must also notify the pastor of the place of baptism that confirmation was conferred so that he might record it in the baptismal register in accord with c. 535, 2. (C. 895) While secretaries or chaplains' assistants may assist in this matter, it is the responsibility of the chaplain to notarize and insure that the records are forwarded.

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Sacrament of Matrimony

The sacred nature of a Church wedding demands that the couple have an understanding and acceptance of the spiritual aspects of their mutual commitment. In addition, a marriage in Catholic Church presumes that at least one of the parties to the marriage intends to practice the Catholic faith. Primary responsibility for helping the couple to such understanding belongs to the officiating priest. Reception of the sacrament of matrimony calls for spiritual preparation as well as certain civil and social requirements. Because marriage is both a lifelong social and spiritual relationship, it calls for special preliminaries. These may be not only of a religious character but also involve customs of society. We shall consider some of these, not as absolute requirements but as sound recommendations. Marriage preparation programs offered by some dioceses (Pre-Cana, Engaged Encounter, Retreats for Engaged Couples, Engagement) are meant as complements to - not substitutes for - the preparation given in the parish. The Office of Christian and Family Development can supply information on all aspects and programs of marriage preparation. The Common Policy of the Catholic Church urges that the preparation for marriage begin ideally six months before the marriage date. Couples planning marriage should consult the Unit or Battalion priest several months before the wedding. This time period provides sufficient time for the following Church requirements: obtaining baptism certificates, verifying freedom to marry, pre-marital counseling which requires you and your fiance(e) to answer a series of questions and discussing the results, contacting civilian pastors if the wedding is planned for elsewhere. Occasionally, one or both parties may have had a previous marriage. In this case, there may be additional requirements. While these requirements seem burdensome, they reflect that the Catholic Church considers the decision to marry very seriously and believe that good preparation will lead to a successful life commitment. Catholics must be married in one of the following ways in order to have a truly valid, sacramental marriage. They must be married in the presence of a priest or a deacon and in the presence of two other witnesses. If the bishop grants a dispensation from canonical form, as in the case of a mixed marriage, the wedding can be performed by someone other than a Catholic priest. Catholics not married according to these rules are not considered to have received the Sacrament of Marriage. We also know that a Christian marriage requires work. In our marriage preparation, we strive to help engaged couples deal with important issues that they will need to face in their marriage. Marriage preparation takes time and effort. It is much more than putting together the ceremony. Through an assessment process, the couple evaluates their self knowledge, how well they know their partner, and how much they really know about marriage. Couple are also enriched through special programs sponsored by Family Service Center and with the Base Priest. The Marriage-Pre topics include these models: Communications, Conflict resolution, Human sexuality, The Sacrament of Matrimony and Faith, Church community, wedding Rite, Q and A. This is a decision for a lifetime. It needs to be made with great care, prayerful discernment, and in light of the faith. The engaged couple should consider seriously all aspects of their live together. All the social graces and customs may be followed in the preparation for reception of the sacrament of marriage. It is essential that there be two witnesses to the marriage besides the attendant priest. These two witnesses must be Catholic; they are usually the bride-maid and the best man. The number of attendants besides these is optional. Ushers and lesser attendants are not a part of the wedding group proper. The wedding party usually comes to the church on the evening before the ceremony to practice the required procedure. The marriage certificate should be signed by the witnesses immediately after the ceremony. The "unity candle" it is so 70ish, if they insist, then we do that right after the blessing of the rings. It's only useful purpose, in my opinion, is to give the couple a time to relax, take roses to their mothers and grandmothers and have a nice song sung. Symbolically it stinks. A practice well to be discouraged is that of throwing rice or other cereal as the marriage couple leaves the church. There is danger that people may slip on the rice, especially when descending the church steps. Many couples go through a religious awakening when they come to the time of marriage commitment. It is a wonderful opportunity to get back into church practices. Some of my most rewarding experiences in ministry are in the context of preparing couples for marriage. Preparations help them realize that their wedding is not just a special production for one day but rather a living out of a sacramental union in the community of the church. We hope that through these meetings, marriage might be seen as a sign of Christ's love. The Sacrament of Marriage I. In General A. The marriage of Catholics, even if only one party is Catholic, is regulated by divine law and by canon law. (canon 1059) Moreover, the Church recognizes the jurisdiction of the state regarding the civil effects of marriage, e.g., the requirement of a marriage license (although the lack of a license would not affect the validity of a Catholic marriage). Therefore, whenever at least one party is Catholic, Canon Law must be followed. To be sacramental, both parties must be baptized whether Catholic or non-Catholic. B. If there are two Catholic parties, but from separate Churched sui iuris (e.g., Latin and Melkite), the canon law of both churches is applicable. C. The marriage of non-Catholic Christians is governed by the laws of their own church or ecclesial community, if it has its own marriage law, or, if it does not have such laws, by the laws of the state. D. The marriage of two unbaptized persons is regulated by the laws of the state, including laws of religion that may be recognized by the state. E. All marriages are subject to the Divine Law as it is understood by the Catholic Church. All marriages, even between two non-Catholics, must be free of Divine Law impediments and the marriage consent must be freely and validly given. II. Spiritual and Catechetical Preparation A. Pastors of souls are obliged to take care that their ecclesiastical community offers the Christian faithful the assistance by which the matrimonial state is preserved in a Christian spirit and advances in perfection. This assistance must be offered especially by: · Preaching, catechesis adapted to minors, youth, and adults, and even the use of instruments of social communication, by which the Christian faithful are instructed about the meaning of Christian marriage and about the function of Christian spouses and parents; · Personal preparation to enter marriage, which disposes the spouses to the holiness and duties of their new state; · A fruitful liturgical celebration of marriage which is to show that the spouses signify and share in the mystery of the unity and fruitful love between Christ and the Church; · Help offered to those who are married, so that faithfully preserving and protecting the conjugal covenant, they daily come to lead holier and fuller lives in their family (canon 1063). B. The preparation for and celebration of marriage pertains, by reason of pastoral care and the Liturgy, to the Archbishop for the Military Services, to the priest chaplain, deacons, and , at least in some way, to the whole Church community. C. The engaged couple should be given a review of the fundamentals of Christian doctrine. This should include catechesis both on the doctrine concerning marriage and the family, and on the sacrament and its rites, prayers, and Scripture readings, so that they may be able to celebrate the sacrament consciously and fruitfully. D. Catholics who have not yet received the Sacrament of Confirmation should receive it before being admitted to marriage, if it can be done without grave inconvenience (canon 1065, §1). In order for the Sacrament of Marriage to be received fruitfully, spouses are urged especially to approach the Sacraments of Penance and the Most Holy Eucharist (canon 1065, §2). E. The AMS does not have a minimum time for the formal preparation for marriage. In the interest of uniformity and to avoid a couple’s “shopping around,” the policy of the local diocese for minimum preparation time should be followed. At the same time, given the personal background and circumstances of a particular couple and the exigencies of military life, the minister may make a pastoral decision for an exemption to local diocesan policy in individual cases. III. Premarital Investigation A. All persons who are not prohibited by law can contract marriage (canon 1058). Sacred ministers cannot deny the sacraments to those who seek them at appropriate times, are properly disposed, and are not prohibited by law from receiving them (canon 843, §1). In virtue of these canons as well as canon 213 (the general right of the faithful to receive the sacraments), priests and deacons should not deny a Catholic marriage celebration to a couple unless they have some legal basis, in universal or particular law, for doing so. B. Before a marriage is celebrated, according to canon 1066, it must be verified that nothing prevents its valid and licit celebration. The sacred minister who assists at marriage acts illicitly unless he has established the free status of the parties according to the norm of law (canon 1114). If someone other than the priest chaplain is to assist at the marriage and conducts the investigation, that person should notify the priest chaplain as soon as possible of the results by means of an authentic document (canon 1070). The priest chaplain is ultimately responsible for seeing that the premarital investigation is conducted even if he does not do it personally. When someone outside the Archdiocese for the Military Services takes care of the investigation and/or other aspects of the preparation for marriage, the proper priest chaplain should be notified by means of an authentic document, i.e., one that is signed, dated, and sealed if possible. C. Impediments to Marriage (Dispensation Required to Marry Validly) · Age, Impotence (Note: Sterility is not impotence), Prior Bond of Marriage, Disparity of Cult/Worship, Holy Orders, Public Perpetual Vow of Chastity in a Religious Institute, Abduction, Crime, Consanguinity, Affinity, Public Propriety, Adoption (Legal Relationship) D. Cases Requiring the Archbishop’s Permission to Marry Licitly · Transients (vagi), i.e., those who have no domicile or quasi-domicile · Marriages that cannot be recognized or celebrated according to civil law · Those bound by natural obligations towards another party or towards children from a previous union, e.g., financial need or serious illness · A person who has notoriously rejected the Catholic faith · A person bound by a censure, i.e., excommunication and interdict · A minor (under 18) · A proxy as provided in canon 1105 IV. Mixed Marriages A. Before the marriage between a Catholic and non-Catholic (baptized or not) can take place, intervention from the AMS Archbishop is required. B. Permission to Enter a Mixed Marriage and Dispensation for Disparity of Cult 1. For marriages between a Catholic and a baptized non-Catholic (MIXED MARRIAGE): Without express permission of the competent authority (the AMS Archbishop, vicars, chancellor or vice chancellor for our subjects), a marriage is prohibited between two baptized persons, one of whom is baptized in the Catholic Church or received into it after baptism and has not defected from it by a formal act and the other of whom is enrolled in a church or ecclesial community not in full communion with the Catholic Church (canon 1124). Without this permission, the marriage is illicit. 2. For marriages between a Catholic and an unbaptized person (DISPARITY OF CULT): Without a dispensation from the impediment of disparity of cult, a marriage between a Catholic and an unbaptized person is prohibited and, if attempted, is invalid. Moreover, a marriage between a Catholic and an unbaptized person is invalid if no dispensation from disparity of worship was given by the Archbishop even if the marriage took place according to Catholic form (that is, before a priest and two witnesses). 3. Conditions necessary for permission or dispensation to be given: A) There exists a just and reasonable cause (canon 1125). Examples of a ‘just and reasonable cause’ are the danger of a civil marriage and the likelihood of a defection from the faith. B) The Catholic party declares that he or she is prepared to remove dangers of falling away from the faith and makes a sincere promise to do all in his or her power to have all children baptized and brought up in the Catholic Church (canon 1125, 1º). (N.B., The Ecumenical Directory of 1993 is helpful on this point.) C) The other party is informed of the Catholic party’s promises so that the non-Catholic party is truly aware of the promise and obligation on the part of the Catholic party (canon 1125, 2º). D) Both parties are to be instructed on the ends of marriage (the good of the spouses and the procreation and education of offspring) and essential properties of marriage (unity and indissolubility) that are not to be excluded by either party (canon 1125, 3º). 4. NCCB Prescriptions regarding the manner in which these promises/declarations are to be made: The declaration and promise are made in the presence of a priest or deacon either orally or in writing as the Catholic prefers. The promise must be sincerely made. If the priest or deacon has reason to doubt the sincerity of the promise made by the Catholic, he may not recommend the request for the permission or dispensation and should submit the matter to the local Ordinary. NCCB, “Statement on the Implementation of the Apostolic Letter on Mixed Marriages,” November 16, 1970; CLD 7:730-40.) V. Canonical Form A. “Canonical form” requires that the marriage of all Catholics unless otherwise dispensed be contracted: 1. in the presence of the local Ordinary, the parish pastor, or a priest or deacon delegated by either the local Ordinary or pastor, 2. AND in the presence of two witnesses (canon 1108) NOTE: For the AMS, besides the two witnesses, a priest chaplain or deacon having our faculties, or a priest or deacon delegated by them or the Chancery, must witness the marriage of our subjects for validity. B. Who are Bound: Baptized Catholics and those persons who have been received into the Catholic Church who have not left the Church by a formal act are bound by canonical form. Therefore, all marriages in which at least one of the parties is a Catholic must be celebrated accordingly to canonical form (canon 1117). POINT OF LAW: However, if a Catholic contracts marriage with an Eastern non-Catholic (Eastern Orthodox) party in an Eastern non-Catholic church, the canonical form must be observed only for the liceity of the celebration. For validity, the blessing of the Eastern non-Catholic priest is required, observing the other requirements of the law (canon 1127, §1). C. Dispensation from Canonical Form – The mixed Marriage/Disparity of Cult Exception: In the case of mixed marriages and disparity of cult, normally canonical form is to be observed. However, if serious difficulties prevent canonical form from being observed, the AMS Archbishop has the right to dispense our subjects from canonical form in individual cases (canon 1127, §2). D. Who are not bound by Canonical Form: Non-Catholics (whether they are baptized or not) who marry another non-Catholic are not bound by canonical form. These marriages are valid unless proven otherwise in a formal annulment process. VI. Liturgical Celebration and Recording A. The rites to be observed are those contained in the liturgical books approved by the Church or those received by legitimate custom (canon 1119). POLICY: In order that consent be properly and validly given, the priest or deacon should ask for and obtain the couple’s consent by the formulas in the Rite of Marriage. B. When and Where to Register the Marriage: As soon as possible after the marriage is celebrated, either the priest chaplain of the place or the one who takes his place, even if neither assisted at the marriage, should record the marriage in the AMS marriage register by fully completing the AMS record form and submitting it completed along with the pre-nuptial investigation of both parties to the AMS Sacramental Records Department. The marriage should also be recorded in the baptismal register of the place in which the baptism of the spouses has been recorded. The priest chaplain of the place of the marriage celebration should notify the pastor of the place of baptism about the marriage as soon as possible after the marriage (canon 1122). For marriages with a dispensation from canonical form: If the AMS Archbishop granted the dispensation, the priest chaplain is to see to it that the dispensation and celebration of the marriage are recorded. The Catholic party to the marriage is to notify that priest chaplain, as soon as possible after the celebration of the marriage, that the marriage was celebrated, where the marriage was celebrated, and the public form that was observed (canon 1121, §3). VI. Special Cases A. The Pauline Privilege (canon 1148): Only applies to marriages where both parties contracted marriage to each other as non-baptized persons. The marriage ended in a civil divorce. One of the parties, either during the marriage or sometime after the divorce, desires to be or has already been baptized Catholic. Now, that party wishes to enter a new marriage. Upon entering the new marriage, the bond of the previous marriage is dissolved by the Pauline Privilege in favor of the faith of the baptized Catholic. However, before the new marriage can be contracted, the person desiring to be free from the first marriage (the petitioner) with the assistance of the priest chaplain must complete the Pauline Privilege petition and submit it to the AMS Tribunal. The Judicial Vicar and Defender of the Bond of Marriage will verify whether the petitioner is free to enter the new marriage by determining: 1. Whether the petitioner’s spouse from the first marriage has “departed”; that is, the former spouse is not willing to cohabit peacefully with the petitioner without giving offense to God or reconciliation is impossible (the former spouse has contracted a new marriage). 2. Whether the petitioner has not given the unbaptized person a just cause for departing from the marriage (canon 1143) POLICY: Any questions about the use of the Pauline Privilege should be submitted to the AMS Tribunal before submitting any paperwork OR before allowing the petitioner to enter a new marriage. B. The “Petrine Privilege” or Favor of the Faith (canon 1149): Applies to non-sacramental marriages (i.e., marriages between a baptized and a non-baptized person). For a just cause, the Pope can validly dissolve these marriages. 1. For validity, all of the following conditions must exist: A) One of the two spouses during the whole time of their married life was not baptized OR, if baptized, the marriage has not been consummated any time after baptism was received; B) AND the petitioner for the Petrine Privilege promises that his/her new spouse, if a Catholic, will be able to practice his/her Catholic faith and raise the children in faith. 2. For liceity, all of the following conditions must exist: A) That there is no possibility of restoring the previous marriage because of persistent and radical discord; B) That the other party be questioned and it be determined that he/she does not offer any reasonable opposition to the new marriage; C) That the grant of the dispensation will not cause public scandal; D) That the petitioner is not the cause of the breakdown of the marriage and the Catholic party with whom the new marriage is to be contracted or convalidated did not provoke the separation of the spouses; E) That the party seeking the petition take care that children from the previous marriage be brought up in a religious manner; F) That equitable provisions be made for the spouse and children of the first marriage; G) That the Catholic party with whom the petitioner is seeking to contract marriage live in accord with his/her baptismal promises and take care of the new family; H) When there is a question of a catechumen with whom the marriage is to be contracted, there is moral certitude that the baptism will be received either before or very shortly after the new marriage is contracted. Important: The dissolution of the bond will not be granted to a Catholic who has previously entered a non-sacramental marriage that was dispensed from the impediment of disparity of worship. POLICY: All paperwork must be meticulously completed and submitted to the AMS Tribunal. The Judicial Vicar will then prepare the case and send it to the Congregation for the Doctrine of the Faith where it will be recommended to the Holy Father whether or not to grant the privilege. C. Simple Convalidation: The process whereby a couple’s original marriage consent was invalid and is subsequently made valid by the Church. Even though consent was invalid, the “marital relationship” still exists. Generally, the marriage is recognized as valid by civil law. The consent may be invalid for the following reasons: an impediment; defect or lack of canonical form; or defective consent. To convalidate, the following must occur: 1. For an Impediment: To convalidate a marriage which is invalid because of an impediment, verfy that the impediment has ceased either automatically (e.g., prior bond/death of a spouse), by a despensation, or by a change of canon law. 2. For a Defect or Lack of Canonical Form: To convalidate a marriage which is invalid because of a defect or lack of form, inform the couple that the marriage must be contracted anew according to form unless a despensation from canonical form has been given. (This is the usual reason for a convalidation.) 3. For a Defective Consent: To convalidate a marriage which is invalid because of defective consent, verify that the party who previously did not consent now consents and the consent of the other party still perseveres (canon 1159, §1). POINT OF LAW: The marital consent given in the convalidation ceremony must be a new act of the will directed to the marriage which the renewing parties knew or thought was invalid from the beginning (canon 1157). Convalidation is not simply a blessing of an existing invalid marriage. Rather, the valid marriage begins when consent is exchanged during the convalidation ceremony. D. Radical Sanation: The radical sanation of marriage is its convalidation without the renewal of consent. It can only be granted by the Apostolic See (in all cases) and the Archbishop in individual cases. A radical sanation includes: 1. A dispensation from an impediment if there is one and it can legally be given (e.g., a dispensation cannot be given for a prior bond of marriage); 2. A dispensation from canonical form if it had not been observed; 3. A retroactive validation of the marital consent when the marriage was originally contracted. In other words, the marriage is declared valid from the day consent was originally given. Important: A radical sanation cannot be granted unless the marital consent of both parties perdures (canon 1162). A radical sanation should not be grated unless it is probable that the parties wish to continue in their conjugal life (canon 1161). A Practitioner’s Guide to Marriage Processes This is to be a practical guide and to answer questions for those involved in preparing the necessary paperwork for catholic marriages in the “common” situations. Not every possible situation is covered for, as we learn from our pastoral ministry, sometimes “new and complex” circumstances arise in our pre-marriage counseling and preparation. Special circumstances and any questions should be submitted to the Tribunal. Pre-Note: Priest chaplains and deacons are not to have a marriage ceremony until all pre-nuptial paperwork is completed, documents are on hand, and any permission, dispensation or ecclesiastical annulment is granted. **REQUIRED FOR ALL MARRIAGES IN THE CATHOLIC CHURCH are the following: 1. Baptismal certificates with notations for any Catholic party from the place of their baptism, dated within six months of the proposed marriage. The baptismal certificate without a marriage notation is one proof that the person was not married previously in the Catholic Church. Proof of baptism of baptized non-Catholics should be established by certificate and/or affidavit. 2. Prenuptial investigation form completed by both parties form with a priest or deacon 3. Two affidavits for each party from individual witnesses who testify under oath that the bride or groom are free to marry (no impediments), and for baptized non-Catholics verification of their baptism. 4. Submit marriage record and prenuptial investigation to AMS Sacramental Records Department. 5. Notify the places of the baptism of each party, by means of letter or form, of the marriage. I. THE IDEAL: Two Catholics Situation: Sigmund, a baptized Catholic, and Symphorosa, a baptized Catholic, desire to marry each other. Neither have been married previously. Paperwork: See **REQUIRED II. THE MIXED MARRIAGE: A Catholic and a baptized or doubtfully baptized non-Catholic Situation A: Onofrius, a baptized Catholic, wishes to marry Calvina, a validly baptized Christian. Neither were previously married. Paperwork: See **REQUIRED as above, plus: 1. Request permission from the AMS Archbishop, using Permission/Dispensation Form, for “Permission for Mixed Religion” 2. After the wedding, submit marriage record with a notation of the permission for mixed religion giving the Chancery Number of the permission and prenuptial investigation forms to the AMS Sacramental Record Department. Notify the Catholic party’s place of baptism of the marriage. Situation B: Fausta, a baptized Catholic, wishes to marry Brigham a doubtfully baptized non-Catholic. Brigham was doubtfully baptized since the Trinitarian formula possibly was not used, pouring of water or immersion in water seems to not have been done, or the ecclesial group’s idea of baptism is not in conformity with the Catholic Church. Neither have been previously married. Paperwork: All of the above for Situation A, except that in addition to “Permission for Mixed Religion,” request a dispensation for “Disparity of Cult ad cautelam” (for caution or safety.) Situation C: Sybillina, a baptized Catholic, wishes to marry Luther, a validly baptized non-Catholic. Neither party was married previously. Luther’s uncle is a minister in his ecclesial community and the couple, because of the family connection and to have peace in the family, wishes to be married by Luther’s uncle. Paperwork: All of the paperwork for Situation A, except that in addition to “Permission for Mixed Religion” request a dispensation for Canonical Form,” stating the reason(s) why the dispensation is being requested. Immediately after the wedding ceremony, the Catholic party is bound to report that the marriage took place to the priest or deacon. The priest or deacon should see to it that the marriage record with notation of the dispensation and permission, and prenuptial investigation are sent to the Sacramental Records Department. Also, the Catholic party’s place of baptism must be notified. III. DISPARITY OF CULT: A Catholic and a non-baptized person Situation A: Osburga, a baptized Catholic, wishes to marry Faruhk, without a doubt non-baptized. Neither were married previously. Paperwork: All of the paperwork for Situation A under Mixed Religion, except only request a dispensation for “Disparity of Cult.” Without a dispensation this type of marriage would be invalid, i.e., null and void. Situation B: Eustochia, a baptized Catholic, wishes to marry Irving, who is, without a doubt, a non-baptized person. Neither were married previously. Due to Irving family beliefs and Eustochia’s sensitivity to them, the couple wishes to be married in a suitable, non-sacred place by a Catholic priest. Paperwork: All of the above (Situation A – Disparity of Cult). Canon 1118, §3 gives the couple (a Catholic and non-baptized person) the option of celebrating their marriage in “a church or in another suitable place.” Situation C: Eustochia and Irving (mentioned above), just changed their minds. Now they want to get married by a Rabbi. Paperwork: All of the above, except that in addition to the dispensation for Disparity of Cult, a dispensation from “Canonical Form” must be requested. Without a dispensation for Disparity of Cult and a dispensation from Canonical Form, this marriage would be invalid, i.e., null and void. IV. THE PREVIOUS “KNOT” Situation A: Pio, a baptized Catholic, wishes to marry Cunegunda, a baptized Catholic. Cunegunda has never been married. Pio, however, was married previously to Pia by a Justice of the Peace and are now divorced. Paperwork: Pio, a baptized Catholic, in his marriage to Pia did not observe Canonical Form, therefore a declaration of nullity must be sought from the Tribunal. Submit the form “Petition for a Declaration of Nullity Based on Lack of Canonical Form” along with Pio’s baptismal certificate (dated within 6 months), his marriage license/certificate for the marriage to Pia (showing who officiated), the divorce decree, and the contributory fee of $50 to the Tribunal. The Tribunal will seek affidavits of non-convalidation from two witnesses whose names are supplied by the Petitioner. In the meantime, do the paperwork **REQUIRED Situation B: Zenobia, a baptized Catholic, wishes to marry Zenon, a baptized Lutheran. Zenon was previously married Zena, a baptized Catholic, in a Lutheran church without a dispensation from Canonical Form. Paperwork: Submit a “Petition for a Declaration of Nullity Based on Lack of Canonical Form” on behalf of Zenon, with all the documents listed in the above situation for the Catholic party. In the meantime, do the paperwork required for “Mixed Religion,” as appropriate. Situation C: (The “Classic” Pauline) Paula, a baptized Catholic, wishes to marry Paolo, non-baptized. However, Paolo was previously married to Paulina, non-baptized. Paolo and Paulina are divorced. Paolo also wishes to enter the RCIA program and eventually be a baptized practicing Catholic. Paperwork: Submit a petition/form for the “Pauline Privilege,” along with the marriage certificate, the divorce papers for Paolo’s first marriage, and the contributory fee of $150.00 to the Tribunal. The Tribunal will seek the affidavits from two witnesses attesting to the non-baptism of Paolo. The marriage paperwork for Paula and Paolo will be for the same for two Catholics marrying **REQUIRED, after Paolo is baptized, confirmed and receives First Holy Communion. Situation D: (The “Classic” Ligamen or previous bond) Cassandra, a baptized Catholic and never married, desires to wed James, a baptized Anglican. James was previously married to Destiny, a validly baptized non-Catholic. Destiny, prior to her marriage to James was validly wedded to Oddjob, a baptized non-Catholic. James’ marriage to Destiny seems invalid due to her previous bond. Paperwork: Submit a petition for James by sending the Tribunal the completed “Fact Sheet for Introducing a Ligamen Case,” baptismal certificates for ALL Catholic parties (if any), marriage license/certificates for ALL unions, the final divorce decrees for ALL unions, and the contributory fee of $150.00. When James’ marriage to Destiny is declared null, process the forthcoming marriage of Cassandra and James as a “Mixed Marriage.” Situation E: (A Legendary Ligamen) Madonna, a baptized Catholic, was previously married in the Catholic Church to Garth, a Baptist. Years later Madonna divorced Garth for his womanizing. Her private detective, Hercule, discovered in his investigation of Garth’s life style that Garth was previously married to Bonnie, a Baptist, in the Baptist Church. Madonna now wishes to marry Trace, a non-Catholic. But, Trace is divorced from Wynonna. However, Trace knows definitely that Wynonna, a non-Catholic, was married at least once before to a guy named Clint. Paperwork: Submit separate petitions, as mentioned in the above Ligamen case (Situation E), one for Madonna and one for Trace. When multiple marriages are involved, the Tribunal will hold all decrees of nullity until all marriages are resolved and the petitioners are free to marry. With the decrees of nullity in hand, process the pre-marriage documents, permissions, dispensations, as appropriate. Situation F: (The Formal Case) Bobby, a baptized Catholic, married Sheila, an Episcopalian, in the Catholic Church with permission for “mixed religion.” They divorced years later. Bobby now wishes to marry Mandy, a baptized Catholic, in the Catholic Church. Bobby’s marriage to Sheila is presumed valid until proven otherwise. Bobby needs to petition the Tribunal to examine the nullity of his previous marriage before wedding plans are mad to marry Mandy. Paperwork: Submit the Preliminary Information Form, witnessed by a priest or deacon, to the Tribunal. Instruct Bobby to obtain copies of his baptismal certificate, marriage certificate, and divorce decree (if he has not done so already) for eventual submission to the Tribunal. This is all the paperwork necessary on the part of the priest chaplain or deacon. The Tribunal, upon receipt of the Preliminary Information From, will be in contact with the Petitioner (Bobby) and, in most cases, will take of the rest of the formalities. Occasionally, the intervention of the priest chaplain or deacon may be necessary to obtain further testimony or assistance from the petitioner. V. WHEN CAN THE AMS TRIBUNAL ACCEPT AND ADJUDICATE A FORMAL MARRIAGE CASE? Or, WHAT IS THE LEGAL COMPETENCY OF THE TRIBUNAL? The AMS Tribunal may accept a formal marriage case when one of the following conditions exist and are verified (c. 1673): A. When the marriage in question took place on a military or VA installation (Place of Contract); B. When the respondent in the case is a subject of the Military Ordinary; C. When the petitioner in the case is a subject of the Military Ordinary, provided that both parties live in the territory of the same conference of bishops (for us, the NCCB of the USA) and the judicial vicar of the domicile of the respondent gives consent after he has heard the respondent; D. When the AMS (the USA) is the place in which in fact most of the proofs (testimony) must be collected, provided that consent is given by the judicial vicar of the domicile of the respondent, who is first to ask if the respondent has any exception to make. The determination of whether the AMS Tribunal may accept a case is made by the Judicial Vicar in accordance with canon law. Matrimony is the marriage contract between Christians raised by Christ to the dignity of a sacrament. The theological and dogmatic treatment of this sacrament does not look very much to its main features of unity and indissolubility which are basic characteristics of all marriage in natural ethics; they are rather premisses, though of course they attain greater significance and depth and stability in marriage as a sacrament. The fact, then, that these features take up a considerable amount of space in Church documents must not be allowed to hid the theological content of this sacrament which comes to us from revelation and belongs to the supernatural order. As a sacrament matrimony is entirely oriented on man's supernatural goal. Matrimony and order are the two sacraments which not only serve the individual in reaching this goal but are there for the benefit of the community. Matrimony is there for the mutual help of the spouses and the increase of the people of God. Devotion to his twofold end is the way of salvation for married couples, a way sanctified by the sacrament. 'Yet she shall be saved through childbearing; if she continue in faith, and love, and sanctification, with sobriety' (1 Tim:2:15).

The mutual sacrifice and devotion of husband and wife is a true picture of Christ's sanctifying sacrifice and devotion to His Church. 'Matrimony has its significance in the first place from Christ who took the Church as his bride at the price of his own blood. And also because when he offered his life as the price of her ransom, he stretched our his arms in an embrace of supreme love. And thirdly: as Eve was formed from the side of Adam while he slept, so the Church was formed from the side of the dying and dead Christ, as the two chief sacraments poured from his side - the blood of redemption and the water of absolution' (Albertus Magnus).

It is only from this point of view that one can understand the Church's unceasing struggle against any attempt to see marriage as something unholy or something merely profane, of no concern to religion. The campaign began with those countless rigorist or dualist sects in early times and in the Middle Ages; if defended the religious nature of marriage against the Reformers for whom it was just a civil affair; it represented the demands of the Church in matter of matrimonial legislation in various countries and defended the indissolubility of the marriage contract and the sacrament in the encyclicals of Leo XIII and Pius XI.

Since marriage is also of the greatest civic significance, jurisdiction in matrimonial matters was one of the commonest causes of differences between Church and state. Since this is solely a question of dogmatic view- points, the relevant documents are omitted. For the same reason Church documents dealing mainly with matrimonial morality are omitted.

The Church Thus Teaches: Marriage is willed by God and was raised to a sacrament by Christ. It is therefore good but may not be put before the state of virginity. The sacrament of matrimony consist of the marriage contract, so that for Christians the contract and the sacrament are inseparable. Therefore marriage comes into the legal competence of the Church. The Church may establish impediments, including diriment impediments which invalidate a marriage and forbidding impediments which make marriage illegal. She may determine the form and rite to be observed. Matrimonial Causes fall to ecclesiastical courts. The purpose of marriage is the increase of the people of God and mutual help for the partners in loyalty and love. The sacrament gives married people a claim on the graces necessary to their state.

Only monogamy is valid. A new marriage is allowed after the death of one party. Marriage is indissoluble, even in cases of adultery. An unconsummated marriage can in certain circumstances be dissolved by the Church. Once it is consummated, a separation only is possible; the marriage bond cannot be dissolved.

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Sacrament of Holy Orders

As to Orders. The supreme task which Christ had to fulfill was his priestly work of atonement which he completed as mediator between God and man. By the union in himself of humanity and divinity Christ is by nature the mediator. As a man from among men, Christ is our mediator with the Father; yet he is also capable of offering a worthy sacrifice to God because, by virtue of the union of his human nature with the Second Person of the Godhead, his human actions have in infinite value. In this fullest sense, the priesthood belongs to Christ alone.

But if Christ wished to live on and continue his work in the Church, the first thing he had to do was to provide for the continuance of his sacerdotal and mediatory function. Above all, if Christ wished to renew the sacrifice of the Cross throughout the ages and all over the world as the sacrifice of the New Law in the Holy Mass, he had to allow other men to share in his priesthood. For if there is to be a true sacrifice, there must be a priesthood ordained and authorized by God from whose hands God will accept the sacrifice.

All attacks on the priesthood of the Catholic Church thus go back to denial that the Holy Mass is a true sacrifice, entrusted by Christ to his Church, and ultimately to denial of any visible Church to which Christ entrusted his work as mediator and redeemer. So the attacks of Wycliffe, the Reformers and the "liberal" historians regarded the setting up of an official priesthood as the result of the evolution of Christian life in the early Christian communities.

The priesthood is ordained in the first place for the offering of sacrifice and therefore for the solemnization of the Church's formal worship. The arrangements for these celebrations demand also a corresponding ministry and thus graded ministers to the alter. This grading of the ministry goes in part back to direct institution by Christ, but in part was introduced by the Church.

The degrees of order - the four minor and three major orders with the highest of all, that of Bishop - signify an order of rank in the mediation of grace. It must be distinguished from the other order of rank which concerns jurisdiction, magisterium and pastorate. The latter are not essentially linked with the powers of mediation of grace, but in the concrete order established by God there are close relationships between the two kinds of power. For example, the fact that the power of forgiving sins exists in the Church does not, in itself, say anything about who has this power. But in the divine order, only a priest can have it.

Besides the conflict about the fact of the sacrament of order, its institution by Christ and its hierarchical structure, it has always been a principal concern of the Church to raise the priesthood to the high moral level suitable to its sublime duties. In the West, a most important stem in this direction was the insistence on celibacy. But as we are concerned here solely with doctrinal matters, documents on this are not given.

THE CHURCH THUS TEACHES:
Order is a true sacrament instituted by Christ who ordained the Apostles at the Last Supper. It is administered by the laying on of hands and the key phrases of the ordination preface. Only a Bishop can validly ordain. Order is a purely ecclesiastical concern. The effect of the sacrament of order is to impart the Holy Spirit and to impress an indelible character, which permanently distinguishes those in orders from the laity. The laity also has a part in Christ's priesthood, but in another manner. The office of Bishop is above the priesthood (which in turn is above the diaconate) and gives special powers of consecration. To the priesthood belong the celebration of Holy Mass and the power of forgiving sins. The subdiaconate belongs to the priesthood and diaconate to the 'major orders.' In addition, the four 'minor orders' were instituted by the Church. Conditions for the valid reception of order are baptism and being of the male sex.

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Sacrament of Anointing of the Sick

As to anointing by conferring the Holy Spirit completes the sacrament of baptism, so anoiting of the sick is the complement and completion of penance. Penance restores the justification lost by sin, extreme unction takes away the infirmity left by sin; it 'removes that state which might be an obstacle to the clothing with glory of the resurrection'; and, as every sacrament makes us men in some respect like Christ, 'so we become by extreme unction like the risen Christ because it will be given to the dying as a sign of the glory to come in which everything mortal will be stripped from the elect' (Albertus Magnus). According to the teaching of great theologians, the holy anointing makes the man who stands at the threshold of eternity and loyally cooperates with the grace of the sacrament ready to enter directly upon the Beatific Vision.

That this sacrament was provided for the sick to strengthen them and prepare them for a happy passage to the hereafter was for centuries an undisputed part of tradition. The ancient prayers accompanying the anointing of the sick are evidence of this. The Church only had to concern herself officially with the doctrinal side of it when particular questions cropped up or errors appeared. For this reason the earliest documents deal more with the question of the minister and the external rites. It was not until the Reformation denied the sacramentality of extreme unction and its institution by Christ that a more exact exposition was demanded of the Council of Trent.

THE CHURCH TEACHES:
Sacrament of the Sick is a true sacrament instituted by Christ and proclaimed by St. James. It is administered by anointing with blessed oil accompanied by prayer. Only a priest can validly administer it. It can be received by any baptized person who has reached the age of reason and is on account of sickness or age in danger of death. Its effect is the strengthening of the soul, often of the body as well, and in the necessary conditions remission of sins.

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