Jesus spoke of marriage as established "from the beginning of creation. So they are no longer two but one.
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What therefore God has joined together, let no man put asunder. A number of scholars of Sacred Scripture in our churches consider it likely that Jesus' teaching about the indissolubility of marriage may have already been interpreted and adjusted by New Testament writers, moved by the Holy Spirit, to respond to new circumstances and pastoral problems cf. Hence they ask, if Matthew, under the inspiration of the Holy Spirit, could have been moved to add an exceptive phrase to Jesus' saying about divorce, or if Paul, similarly inspired, could have introduced an exception on his own authority, then would it be possible for those exercising authoritative pastoral decision-making in today's Church to explore the examination of exceptions?
- A Pastoral Statement on Orthodox/Roman Catholic Marriages?
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Our churches have expressed their conviction concerning the enduring nature of Christian marriage in diverse ways. In the canonical discipline of the Orthodox Church, for example, perpetual monogamy is upheld as the norm of marriage, so that those entering upon a second or subsequent marriage are subject to penance even in the case of widows and widowers. In the Roman Catholic Church the enduring nature of marriage has been emphasized especially in the absolute prohibition of divorce. Our churches have also responded in diverse ways to the tragedies which can beset marriage in our fallen world.
The Orthodox Church, following Mt Out of pastoral consideration and in order better to serve the spiritual needs of the faithful, the Orthodox Church tolerates remarriage of divorced persons under certain specific circumstances as it permits the remarriage of widows and widowers under certain specific circumstances. The Roman Catholic Church has responded in other ways to such difficult situations.
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In order to resolve the personal and pastoral issues of failed consummated marriages, it undertakes inquiries to establish whether there may have existed some initial defect in the marriage covenant which provides grounds for the Church to make a declaration of nullity, that is, a decision attesting that the marriage lacked validity. It also recognizes the possibility of dissolving sacramental non-consummated marriages through papal dispensation.
While it true that the Roman Catholic Church does not grant dissolution of the bond of a consummated sacramental marriage, it remains a question among theologians whether this is founded on a prudential judgment or on the Church's perception that it lacks the power to dissolve such a bond. Study of the history of our various traditions has led us to conclude that some at times may raise a particular theological explanation of relatively recent origin to the level of unchangeable doctrine.
The Second Vatican Council's "Pastoral Constitution on the Church in the Modern World" stated that there was need for a renewal of the Roman Catholic Church's understanding and approach to its teaching on marriage. That council implicitly recognized that teaching on marriage had frequently proceeded from a biological and juridical point of view rather than from an interpersonal and existential one.
Spiritual Formation of Children. We also share a common conviction that in marriages in which one spouse is Catholic and the other is Orthodox both should take an active role in every aspect of their children's spiritual formation.
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Our priests are expected to counsel parents and children against indifference in religious matters. But since unity in Christ through the Holy Spirit is the ultimate goal of family life, all family members should be willing in a spirit of love, trust and freedom, to learn more about their Christian faith. They are expected to pray, study, discuss and seek unity in Christ and to express their commitment to this unity in all aspects of their lives. In marriages in which our two churches are involved, decisions, including the initial one of the children's church membership, rest with both husband and wife.
The decisions should take into account the good of the children, the strength of the religious convictions of the parents and other relatives, the demands of parents' consciences, the unity and stability of the family, and other specific contexts. In some cases, when it appears highly probable that only one of the partners will fulfill his or her responsibility, it seems desirable that children should be raised in that partner's church. In other cases, the children's spiritual formation may include a fuller participation in the life and traditions of both churches, respecting always each church's canonical order.
In these cases, the decision regarding the children's church membership is more difficult to make. Yet we are convinced that it is possible to make this decision in good conscience because of the proximity of our churches' doctrine and practice which enables each, to a high degree, to see the other precisely as Church, as the locus for the communion of the faithful with God and with each other through Jesus Christ in the Holy Spirit.
Why do Catholics and Orthodox Christians celebrate Easter on different days?
In the light of our discussion together, we submit to our churches the following recommendations which we judge will greatly contribute to promoting Christian charity and honesty in our two sister churches in regard to marriages between our faithful. Such an ecumenical publication would be produced in common for the guidance of our clergy and the use of all involved in marriages between Orthodox and Roman Catholics. Such material would reflect the profound spirit of love and commitment to Christian unity that has marked our churches in recent times. Such a publication would indicate that our common faith leads to the recognition of the sacramentality of marriage in each other's church.
We recommend that, in this jointly prepared material, pastors and couples be offered up-to-date information about the recent and persistent efforts to foster a closer relationship between our two churches.
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It would encourage Orthodox-Catholic families to draw deeply from the spiritual wealth of both churches. It would urge them to safeguard the richness and integrity of each tradition by cautioning against attempts to absorb one partner into the other's Church. Since the early Middle Ages, all Christians have used the same method for determining the date of Easter, though they arrive at a different result. This straightforward method based upon an easily observable natural phenomenon survived the Schism of , when the Catholic and Orthodox Churches split from each other.
Still, if you have Orthodox Christian friends or visit a predominantly Orthodox country, such as Russia or Greece, in the late spring you may find yourself celebrating a second Easter. In , the pope instituted a new calendar for all Catholic countries, and it would eventually be adopted as the civil calendar by countries throughout the world. The old Julian calendar year, created during the reign of Julius Caesar, was 11 minutes too long.
That may not seem like much, but compounded over centuries, it was causing calendar days to shift in relation to natural phenomena like the change in seasons. The new Gregorian calendar brought March 21 back into alignment with the equinox by axing 13 days from the calendar for one year.
To keep things in alignment going forward, the Gregorian calendar allows a centurial year, like or , to be a leap year only if it is divisible by The Orthodox churches continued to use the Julian calendar. Thanks to the day difference between the two, the all-important date of March 21 on the Julian calendar corresponds to April 3 on the Gregorian calendar.
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Still, Jesus only died and rose from the dead once, not twice within two separate five-week windows. In the interest of Christian unity, some religious reformers have pushed for creating a single Easter that all churches can observe. Everything wrong with no annulment is the faith groups. Well as a holy union, catholic dating sites for catholic exchange seeks to describe the dead.
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