MARUAOB 700 MARRIAOB
marriaf^ contract, but would impose the duty of riage bond is sacred; married life mnbolises the uniop
providmg for, and educating, children on the State, between Christ and His Church (Ephes., v, 22 sqq.).
The ethical value of marriage is certainly lowered by and the Church protects both by such rules as wu
such views. Bfarriage, though contracted to preserve maintain their Christian characteristics under afl
order, would still remain subject to hiunan caprice, circumstances.
It would not bind the couple to an inseparable union. C. The moral law looks to the conduct of those who
It would exclude polyandry, but not polygamy or marry; canon law regulates matrimonial courts of the
divorce. By principles borrowed from Christian Church. There is no marked point of difference be-
tradition, polygamy, strange to say, is proscribed tween them; they rather form a complete system of
even hy those whose ethics of marriage are naturaUstic, legislation concerning the Sacrament of Marriage. Of
evolutionary and socialistic. course baptized persons alone receive the sacraments.
II. Marriage in the Christian Dispensation. — Some theologians regard a marriage in which only one
Christ revoked the dispensation granted in the Mosaic party is baptised as a sacrament. Whether those
law. He promulgated the original Divine law of who have been baptized, but are not members of the
monogamic and indissoluble marriage; in addition, body of the Church, or unbaptized persons are ez-
He r^scd marriage to the dignity of a sacrament empt from all purely Church matrimonial law is a
(Gen., ii, 24; Matt., xix, 3 sqq.; Luke, xvi, 15 sqq.; disputed (question.
Mark, x, 11 sqq.; I Cor., vii, 2 sqq.). If any one u. As citizens of the State, Christians should oer-
should say, matrimony is not truly and properly one tainly comply with the civil laws regulating marriage
of the seven sacraments of the Gospel law, instituted for certain civil effects, though they must not consider
byChrist,butaninvention of man, not conf erring mce, the marriage contract as something distinct from the
let him be anathema (Council of Trent, Sess. XXI, sacrament, for the two are inseparable. One result
can. 1). Under the Christian law, therefore, the mar- of the defection from the Church m the sixteenth oeo-
riage contract and the sacrament are inseparable and tury was a belief that marriage is a civil ceremony,
inm visible; for, in virtue of Christ's legislative act. The opinion of several canonists, who, wishing to iu»-
the consent in marriage produces, besides sanctifying tify this view, taught that the contract of mamags
grace, its peculiar sacramental grace. Whenever the might possibly be separated from the sacrament, was
marriage contract is duly made, the sacrament is trulv condemned in the syllabus of Pius IX in 1864 (num-
effectea. That is undoubtedly the case when both bers 65 and 66). It is Ukewise erroneous to consider
the priest the minister of (he sacrament; he is the au-
thorized witness of the Church to the contract. The
parties contracting really administer the sacrament to
32). Hence the moral and canonical aspect of matri- themselves.
mony in the Christian dispensation is necessarily E. It is historical fact that the Church alwa3r8 reco^
determined by the sacramental character of the mar- nized the right of the State to legislate in certain re-
riaee contract. spects concerning marriage, on account of its civil ef-
A. The Church bein^ the Divinely appointed custo- fects. The enactment of laws fixing the dowry, the dian of all sacraments, it belongs to her jurisdiction to right of succession, alimonv and other like matteiv, interpret and apply the Divine law of marriage. She belongs to the secular authorities, according to the cannot repeal or change that law. Marriage is, in its common teaching of canonists. When, however, the essential requirements, ever the same, monogamic and State enacts laws inimical to the marriage laws of indissoluble. The contract validly made and consmn- the Church, practically denying her right to protect mated is dissolved by death alone. However, the the sacred character of matrimony,she cannot aliow her Church must determine what is re<)uired for a valid children to submit to such enactments. She reelects and licit marriage contract. Doubt m so grave a mat- the requirements of the State for the marriages of its ter, or uncertainty as to the form and duties of mar- citizens as long as those requirements are for the com- riage, would be disastrous for the temporal and spirit- mon good, and in keeping with the dignity and Di* luJ^good of individuals and of society. The Church vine purpose of marriage. Thus, for instance, she safeguards the sacramental contract by tmremittine recognizes that a defect of mind or a lack of nroptf solicitude and directs the consciences and conduct m discretion is an impediment to matrimony. Certain those who marry by moral teaching and canonical defects of bodv, particularly impotency, disqualify like- l^slation. The procedure of her courts in cases wise. The Church, on the other hand, justly eroects where the validity or legality of a marriage is involved, the State to treat her laws, such as those of ceUausy, is ordered by admirable insight. The Church derives with respect (see Schmalzgrilber. vol. IV, part I, sect, her power to lenslate in matrimonial affairs, not from 2; and vc^. IX, part II, title 22, for obsolete <^noni<qJ the State, but from Christ; and acts, not on suffer- rules). A marriage is said to be canonical or civil: ance, but by Divine ri^ht. She recognizes the duty of canonical, when contracted in accordance with Church the State to take cognizance of Christian marriage, in law; civil, if the ordinances of civil law are observed, order to insure certain civic effects, but her jurisdio- In addition, we sometimes speak of a secret marriage, tion is superior and of Divine origin. or a marriage of conscience, that is, a marriage oc
B. The laws of the Church governing Christian which the banns have not been published, celebrated marriage are fundamental and unchangeable laws; or by the parish priest and witnesses under Ixmd of se- accidental, circumstantial, and changeable laws. The crecy, with the bishop's permission. A true marria^ natural law, Divine revealed law, and the Apostolic is one duly contracted and capable of being proved m law of marriage are interpreted by the Church, but the ordinary way; a presumptive marria^, when the never repealed or dispensed from. Circumstantial law presumes a marriage to exist; a putative marriage, laws are enacted by the Church, and may vary or be when it is believed to be valid, but is in reality null rei>ealed. Hence disciplinary laws, regulating solem- and void, owing to the existence of a hidden dirmient nities to be observed in marriage, and laws defining impediment.
qualifications of parties to marry, are not so rigid as There is, again, a special kind of marriage which
to admit of no change, if the Church sees fit to change needs explanation here. When a prince or a member
them, owing to difference of time and place; the of a ruling house weds a woman of inferior rank, es-
chan^e too may affect the validity or the legality of a peciallv if her family is plebdan, the marriage is
mamage. The Church, therefore, has laid down the generally known as a morganatic marriage. In this
conditions requisite for the validity of the matrimoniid case it is as valid and licit before the Church as any
consent on the part of those who marry, and has legis- other lawful marriage, but there are certain divil di»-
lated on their respective rights and duties. The mar- abiUties. First, the children bom in such wedlook
