VI. О ТАИНСТВЕ БРАКА

§ 233. Connection with the previous; marriage as an institution of God and its purpose; the concept of marriage as a sacrament and its names 1. The three sacraments of the Orthodox Church: baptism, confirmation, communion - are intended for all people, so that everyone can become a Christian and then succeed in Christian piety and achieve eternal salvation. The other two sacraments: repentance and consecration of oil are intended for all Christians, as two saving medicines, one for mental illnesses, and the other for physical and mental illnesses. But there are two more sacraments established by the Lord, which, if not intended and optional for all people, if not necessary for each of the members of the Church directly, are necessary for the purposes of the Church in general, for its existence and prosperity. This is - a) the sacrament of marriage, which imparts to famous persons the grace for the natural birth of children, future children of the Church; and - b) the sacrament of the priesthood, which also imparts to special persons the grace for the supernatural birth of the children of the Church and their upbringing for eternal life 1477. 2. Marriage can be viewed from two sides: as a law of nature or an institution of God, and as a sacrament of the New Testament Church, which now, after the fall of man, sanctifies this law. Having in mind to present the doctrine of marriage in the latter sense, we nevertheless find it necessary, for the sake of separation of concepts, to first say a few words about marriage as an institution of God and its purpose. Marriage is undoubtedly an institution of God, it is a law laid down by the Creator in the very structure of man, and then confirmed and revealed in supernatural revelation. Priest The writer of everyday life, outlining the history of the origin of the first people, testifies: and God created man, in the image of God created him: husband and wife created them. And God bless them, saying: grow and multiply, and fill the earth (Gen. 1, 27. 28). Speaking further about the origin, in particular, of the first wife and about bringing her to Adam, he says: and the Lord God created a rib, taking from Adam, for a wife, and brought her to Adam. And Adam, enlightened by the Spirit of God, spoke (Matthew 19:4-6): Behold now bone of my bones, and flesh of my flesh: this shall be called woman, for this life was taken from her husband. For this reason a man will leave his father and mother and be united to his wife: and the two will become one flesh (2:22-24). All this happened at the very beginning of the world in the days of man's innocence. After the flood, although the human race was already in a state of decline, God, however, again established the law of marriage with his blessing in the same way as in the beginning: and God blessed Noah and his sons, and said to them: grow and multiply and fill the earth (Gen. 9, 1; demolished 7). In the law given through Moses we find strict regulations protecting the inviolability of the marriage union, as established and blessed by God (Lev. 20, 10; Deut. 7, 14; 22, 22; 28, 11; demolished Malach. 2, 14-16). In the New Testament, this truth was confirmed by Christ the Savior himself, when, when asked by the Pharisees whether it is possible to divorce a wife for any fault, he answered: “Are you not born, as if He created from time immemorial, I created the male sex and the female sex; and he said: For this reason a man shall leave his father and mother: and he shall cleave to his wife, and both shall become one flesh. Just as there are two, but the flesh is one: since God has united, let not man separate (Matthew 19:4-6). And even before that - when he honored with his presence a wedding celebration in Cana of Galilee and even performed his first miracle here (John 2:1 et al.). The same truth was testified by St. Apostles. St. Paul says in one place: man was not created for wife's sake... Neither is husband without wife, nor wife without husband, in the Lord. As woman is from man, and man is woman: but all things are from God (1 Cor. 11:9.11.12). In another he notes: give your virgin to marriage, she will do good (- 7, 38). In the third, he condemns false teachers who, out of contempt for marriage, forbade getting married (1 Tim. 4:1-3). Following St. The Apostles preached and defended the Divine institution and the sanctity of marriage to St. Fathers and teachers of the Church: Irenaeus, Clement of Alexandria, Methodius, Tertullian, John Chrysostom, Augustine and many others 1478, against the followers of Menander 1479, Saturninus, Carpocrates, Basilides 1480, Marcion 1481, against the Encratites 1482, Manichaeans 1483 and other heretics 1484, who rejected marriage, derived it from the devil and called it a state unworthy of a Christian. The purpose of the Divine institution of marriage is twofold. Firstly, the multiplication and preservation of the human race, as can be seen from the words of God himself, who blessed the primordial couple: create them husband and wife, says Moses, and God bless them, saying: grow and multiply and fill the earth (Gen. 1, 27. 28). This purpose of marriage also consists in giving birth and multiplying children for the Church of God 1485, into which all people or the entire human race were called from the beginning (§ 168). Secondly, the mutual assistance of spouses in the passage of this life: and God said: it is not good for man to be alone, let us create for him a helper according to him (Gen. 2:18) 1486. And God created the first wife, Eve, from Adam’s rib, so that, with such unity of nature, they would feel mutual love all the more strongly and try to live an inseparable life (Gen. 2:22-24). To these two purposes of marriage, after the fall of man, a third was added, namely, to serve as a curb on the sinful lusts that arose in human nature and as a cure against the disordered attractions of sensuality. It is good for a man, says the Apostle, not to touch his wife, but for the sake of fornication let each man take his own wife (1 Cor. 7:1.2). And further: I say to the unmarried and to the widowed, it is good for them if they remain, as I did. If they can’t resist, they’ll encroach: it’s better to get married than to get limp (- 8.9). This goal was clearly indicated by the ancient teachers of the Church in 1487. 3. In order to sanctify, exalt and strengthen the law of marriage, which in itself is holy and pure in its origin from God and in its purposes, but due to the disorder of human nature has been subjected to the harmful influence of sin and numerous distortions on the part of people given over to sensuality, the Lord Jesus was pleased to establish in His Church a special sacrament - the sacrament of marriage. Under the name of this sacrament is meant such a sacred act in which the persons getting married, after they have declared a vow of mutual marital fidelity before the Church, are taught from above through the blessing of the clergyman Divine grace, sanctifying their marriage union, elevating it into the image of the spiritual union of Christ with the Church, and then assisting them in the blessed achievement of all the goals of marriage. In our country this sacrament is also called the Wedding, because of the crown that is placed on the heads of the bride and groom during its celebration; among the Greeks and Latins - and some other names 1488. § 234. Divine establishment of the sacrament of marriage and its validity When and how did the Lord establish the sacrament of marriage - whether when he was present at the marriage in Cana of Galilee (John 2:1-11) 1489, or when, regarding the well-known question of the Pharisees, he revealed the true concept of marriage and said: for God has united, let not man separate (Matthew 19:3-12) 1490, or already after his resurrection, when in the days forty appeared to his disciples, and spoke to them about the kingdom of God, that is, about what related to the structure of His Church (Acts 1:3), - the Gospels are not mentioned: since many other things that Jesus did were not written in these books (John 20:30; 21:26). But partly from the writings of the apostles, and even more from the saints. From tradition, we are undoubtedly convinced that the sacrament of marriage has existed in the Church from its very origins, and therefore dates back to Jesus Christ himself. I. In the apostolic writings we find clear evidence of the existence of the sacrament of marriage in the Apostolic Church. So - 1) In the letter to Ephesians, St. The Apostle Paul, outlining the duty of a Christian spouse, says: wives, submit to your husbands, as to the Lord: the husband is the head of the wives, just as Christ is the head of the church... just as the church submits to Christ, so also the wives are to their husbands in everything (5:22-24). Then, outlining the duties of a Christian spouse, he continues: husband, love your wife, just as Christ loved the church, and betray yourself for her nudity (-25). Finally, wanting to explain the very basis of these marital duties, he points to the essence of the marital union and the meaning that it received in Christianity; For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. This mystery is great: I speak into Christ and into the Church (- 31.32). That is, St. The Apostle commands that Christian wives obey their husbands in exactly the same way and to the same extent as the Church obeys Christ, and husbands love their wives to the same extent as Christ loved the Church - precisely because their marital union marks the union of Christ with the Church, and in this regard there is a mystery and a great mystery. If so: then, firstly, the question is; What could make the marriage union of two persons a mystery and a great secret in Christianity, what could give it such a deep meaning, could elevate marriage to the image of the union of Christ with the Church? Without suggesting a special sacrament or sacred rite in the New Testament Church, through which the marriage union is sanctified and sealed by the grace of Christ, we will not find a satisfactory answer to this. On the other hand, if the marriage union of two persons in Christianity is really, by its very essence, a mysterious image of the union of Christ with the Church; and the union of Christ with the Church, without any doubt, is full of grace and holiness (John 1:14; Eph. 5:25): then it is necessary to assume that the marriage union in Christianity is sanctified and fulfilled by the grace of Christ through some kind of secret action. Finally, we come to the same conclusion when we pay attention to the duties that the Apostle commands to Christian spouses in the place we are considering - to obey the husband to the extent that the Church obeys Christ, and to love the wife to the extent that Christ loved the Church: neither the wife nor the husband could fulfill this if, at the very moment of entering into the marital union, they did not receive special grace from above through a well-known sacrament. 2) In another of his letters, St. The Apostle Paul, discussing the state of virginity and the state of marriage, among other things says: a wife is bound by the law, as long as her husband lives: but if her husband dies, she is free to eat, for what she wants, to encroach: exactly in the Lord (1 Cor. 7:39). The expression: specifically about the Lord - naturally leads to the idea that Christian marriage even under the Apostles, unlike other marriage unions, was concluded about the Lord, or in the name of the Lord, that is, it was a matter of faith and the Church, and therefore, it was sanctified and sealed by them through some visible sacred act. II. The Holy Fathers and teachers of the Church, guardians of the apostolic tradition, leave no doubt about this truth. Their evidence can be divided into two classes: in some, Christian marriage appears to be a matter of faith and the Church, which is accomplished and sanctified with the complicity of the clergy, through their blessing; in others it is even directly called a sacrament that imparts grace. Evidence of the first type is provided by: St. Ignatius the God-Bearer: “It is fitting for those who marry and those who are to be married that their union should be celebrated with the blessing of the bishop - let the marriage be in the Lord, and not according to lust” 1491. St. Basil the Great: “Husbands, love your wives (Eph. 5:25), although you were strangers to each other when you entered into marriage! May this knot of nature, this yoke, placed with blessing, be a unity for you who were distant” 1492! St. Gregory the Theologian: “If you have not yet been united in the flesh, do not be afraid of doing so; You are pure even after marriage. I take responsibility; I am the matchmaker, I am the bridegroom" 1493. St. Ambrose: “If marriage itself should be sanctified by a covering (velamine) and a priestly blessing: then how can there be a marriage where there is no agreement of faith” 1494. Council of Carthage IV (398): “When the bride and groom are about to be blessed by the priest, let them be brought by their parents or their mates, and, having accepted the blessing, let them remain that night, out of respect for this blessing, in virginity” 1495. Also - Tertullian 1496, Clement of Alexandria 1497, Pope Siricius 1498 and Pope Innocent I 1499. We find evidence of the second kind: In Tertullian, who puts marriage along with the sacraments - baptism, confirmation and the Eucharist in the following words: “The devil, trying to subvert the truth, imitates even the divine sacraments themselves in the pagan mysteries: he baptizes some as his followers, promising them the cleansing of sins through the font, and then imprints on the foreheads of his soldiers, and solemnly makes an offering of bread..., and even appoints a high priest at the marriage” 1500. At St. John Chrysostom Fr. Revolting against the shameful songs and celebrations that usually occur during marriages, he says: “Why do you dishonor the publicly honest sacrament of marriage? All this must be rejected and the daughter taught to be modest from the very beginning, and to call the priests, and through prayers and blessings to conclude a union of marriage, so that the love of the groom may increase and the chastity of the bride will be preserved, and most of all, so that the deeds of virtue will enter that house and all the deceits of the devil will be driven out of it, and so that they (the spouses), united by the grace of God, will lead a pleasant life” 1501 . At St. Ambrose: “We acknowledge that the ruler and guardian of marriage is God, who will not tolerate another’s bed being desecrated. And whoever does this will sin against God: for he will break His law, change His grace. And since he sins against God, he is deprived of participation in the heavenly sacrament” 1502. At St. Zeno of Veronia: “Married love unites two people through a venerable sacrament into one flesh” 1503. Blessed Augustine: “In our (Christian) marriage, the holiness of the sacrament has more power than the fertility of the mother” 1504. “In the Church, not only marriage is offered, but also the sacrament” 1505. Let us add that, in addition to the Orthodox Church, marriage is considered among the sacraments not only by Roman Christians, but also by those who deviated from Orthodoxy from ancient times, such as the Copts, Armenians, Maronites, Abyssinians, Nestorians 1506, and this clearly testifies that in the ancient universal Church faith in the sacrament of marriage was universal, ubiquitous. § 235. The visible side of the sacrament of marriage and invisible actions I. The visible side of the sacrament of marriage includes two significant actions. This, firstly, is the solemn testimony of the bride and groom in the face of the Church that they are entering into a marriage union by voluntary mutual consent and will remain marital fidelity until the end of their lives. And secondly, the solemn blessing of their marriage by the priest, when he, laying a crown on the head of the groom, proclaims: “the servant of God is married... the servant of God... in the name of the Father and the Son and the Holy Spirit"; then, laying the crown on the head of the bride, he repeats: “The servant of God is crowned... the servant of God... in the name of the Father and the Son and the Holy Spirit,” and finally, saying a short prayer to God: Lord our God, crown me with glory and honor” 1507, blesses them both three times together. II. The invisible effects of grace communicated through the sacrament of marriage to the spouses generally consist in the fact that it makes, in the words of the Apostle, their very union a great mystery, since it makes it an image of the mysterious union of Christ with the Church: this mystery is great, says the Apostle, and I speak into Christ and into the Church (Eph. 5:32). And, therefore, - in the fact that this grace in particular - 1) Sanctifies and, so to speak, spiritualizes the marriage union of two persons: for the union of Christ with the Church is holy and spiritual. Therefore, the Apostle speaks about Christian marriage: marriage is honorable and the bed is undefiled (Heb. 13:4), and commands Christian spouses: this is the will of God, your holiness, keep your samech from fornication: and lead everyone from you to acquire his vessel in holiness and honor (1 Thess. 4:3.4). Likewise, St. Chrysostom, recalling the Apostle’s commandment that a Christian husband should love his wife, and a Christian wife should fear her husband (Eph. 5:33), adds: “for each of them accepted his own. This is the marriage that happens in Christ, a spiritual marriage and a spiritual birth, not from blood, not from illness, like the birth of Isaac, about which Scripture speaks: and Sarah ceased to be a woman (Gen. 18:11). And marriage is not from passion, not from bodies, but is entirely spiritual, because at the same time the soul is united with God by an indescribable union, which He alone knows: which is why it is said: cleave unto the Lord; there is one spirit with the Lord (1 Cor. 6:17). Do you see how concerned (the Apostle) is that flesh is united with flesh, and spirit with spirit” 1508. 2) Strengthens the marriage union of two persons with indissoluble bonds: for the union of Christ with the Church is indissoluble and eternal (Matthew 28:20). And about Christian marriage we must understand primarily: God unites, let no man separate (Matthew 19:6), - combination not only by the law of marriage, which (the law) He gave to people at the beginning and confirmed in the Old Testament revelation, but mainly by His grace, which is imparted to those getting married through a special New Testament sacrament. 3) Finally, it encourages Christian spouses to sacredly fulfill their mutual duties to each other throughout their lives, according to the high example of the most holy union of Christ with the Church. At the same time, the commandments of St. only become understandable and easy to fulfill. The Apostle, so that husbands love their wives, just as Christ loves the Church, and gives himself over for her sake (Eph. 5:25), and wives obey their husbands in everything, just as the Church obeys Christ (-24). It would be beyond the power of man to imitate such a lofty example if they were not supported by the special grace of God. By assisting Christian spouses in the fulfillment of mutual duties throughout their entire lives, this grace thereby helps them achieve all the goals of the marriage union, that is, to the blessed birth of children - future children of the Church, to mutual assistance in all good things and to protecting themselves from illegal or unblessed connections (§ 233). § 236. Who can perform the sacrament of marriage, and what is required of those approaching this sacrament? I. The power to perform the sacrament of marriage, like all other sacraments, from the very beginning of Christianity belonged to the pastors of the Church, bishops and elders. As we have seen, St. also speaks about this. Ignatius the God-Bearer, then Tertullian 1509, and then they mention or even clearly testify: St. Basil the Great, St. Gregory the Theologian, St. John Chrysostom 1510, St. Ambrose 1511, Pope Siricius and Innocent 1512, and a whole council of shepherds that was in Carthage 1513. One can also add to them: St. Timothy of Alexandria 1514, St. Theodore the Studite, St. Nikephoros and Photius, Patriarchs of Constantinople 1515, etc. II. Persons approaching the sacrament of marriage, according to the rules of the Orthodox Church: 1) Both must be Christians. For without faith in Christ, there is no acceptability in a person for the grace of God imparted through the sacraments (§ 197), and in general only those who have already entered this kingdom through the door of baptism can use the spiritual gifts that are offered in the kingdom of Christ’s grace (John 3:5). Therefore, marriage with unbelievers (non-Christians) is prohibited for Christians (IV Ecumenical Coll. Laws 14; VI Ecumenical 72). 2) Must be of the Orthodox faith, if not both, then at least one, i.e. the bride or groom. Otherwise, how can God’s blessing from a servant of the Orthodox Church be accepted with sincere faith when there is no faith in the Church itself, the dispenser of gifts of grace? But if at least one person from the couple is Orthodox, then for the sake of this one person the blessing of God is brought down on the union of the couple, since both of them, according to the Word of God, then become one flesh (Matthew 19:5). It is brought down, however, under the condition that a non-Orthodox person in no way touches the faith of an Orthodox person in the future, and that the children who come from them are raised in the Orthodox faith (Soc. Laod. Laws. 10. 31; IV Ecumenical Laws. 14; VI Ecumenical Laws. 72). 3) They must be outside the known degrees of carnal and spiritual kinship, determined by the rules of the Church (VI Ecumenical Ave. 63.54; Neo-Caesar. 2; Basil. Vel. 23.78.87; Timothy 11). 4) Must have mutual voluntary consent to marry. This follows from the very essence of the marriage union: a man, said the Lord, will leave his father and mother, and both will become one flesh (Matthew 19:5). Such a union of two persons is possible only through the power of free will, driven by love, and not at all through coercion. Therefore, the Church always solemnly asks the bride and groom before their wedding whether they are entering into marriage by good and spontaneous will. And only after receiving an affirmative answer, he blesses their union in 1516. § 237. Properties of Christian marriage, sanctified by the sacrament The properties of a Christian marriage, sanctified by the sacrament, are: a) singularity, i.e. Christian marriage is the union of only one husband and one wife, and b) indissolubility. 1. Christianity resolutely prohibits polygamy (πολυγαμία) and sanctifies with the sacrament only the union of two persons, one husband and one wife (μονογαμία). For this is the original law of marriage, laid down by the Creator in the very nature of man, and then expressed by the forefather of the human race, by inspiration from above. And God created man, says the priest. writer of everyday life, create them husband and wife (Gen. 1:27). And further: and the Lord God created a rib, taking it from Adam, for a wife, and brought it to Adam. And Adam said: Behold now bone of my bones, and flesh of my flesh: this shall be called woman, for this life was taken from her husband. For this reason a man will leave his father and mother and cleave to his wife: and the two will become one flesh (2.22–24; taken down. Matt. 19:4–6). This law was confirmed and explained by Christ the Savior himself when he said: having created from time immemorial, I created male and female, and he said: for this reason a man shall leave his father and mother, and be united to his wife, and both shall become one flesh. Just as someone is two, but his flesh is one (Matthew 19:4.5). This same law was clearly pointed out to Christians and St. the Apostle Paul, saying: let each one have his own wife... the wife does not own her body, but the husband: in the same way, the husband does not own his body, but the wife (1 Cor. 7:2.4), and instilling in Christian spouses that their union mysteriously forms the union of Christ with the Church (Eph. 5:23 et seq.). This is how they later taught about this law of marriage and all St. Fathers and Doctors of the Church 1517. However, by prohibiting having two or many wives or husbands at the same time, St. Faith does not forbid spouses from entering into another marriage in the event of the death of one of them, although it gives preference to honest widowhood over such a marriage. I say to the celibate and the widow, writes St. Apostle, it is good for them, even if they remain, as I did. If they can’t resist, they’ll encroach: it’s better, because it’s better to get married than to get married (1 Cor. 7, 8, 9). And then: the wife is bound by the law, while her husband lives; but if her husband dies, she is free, but wants to commit violence for no good reason: just in the Lord. But the Most Blessed One is, if she continues (- 39.40; see also Rom. 7:2.3; 1 Tim. 5.14). Likewise, St. The fathers never forbade those wishing to enter into a second marriage 1518; but they only saw in this, on the basis of the quoted words of the Apostle, one condescension to human weakness and a lack of Christian perfection 1519. That is why they laid down in their rules that those entering into a second marriage sometimes bear church repentance, as if they had not observed the abstinence characteristic of Christians 1520, so that this marriage itself would be performed with less church solemnity, with the abolition of some sacred rites. rites used during the first marriage 1521, and that second marriages should not be admitted to the degrees of the church hierarchy (1 Tim. 3, 3. 12; Tit. 1, 6) 1522. As for the third marriage: according to the same paternal rules, although there is uncleanness in the Church, it is better than fornication, and therefore is permitted only with a penance, greater than the penance for bigamous people; and the fourth marriage, like polygamy, is completely prohibited 1523. 2. The second property of Christian marriage - indissolubility is also determined from the original law of marriage, laid down by the Creator in the very nature of man and explained by Christ the Savior. When the Pharisees asked Him: “If it is worthy for a man to let his wife go for any reason,” He answered: “Do you not believe that I created the male sex and the female sex from time immemorial?” and he said, for this reason a man will leave his father and mother: and he will cleave to his wife, and both will become one flesh. Just as someone is two, but the flesh is one: since God has united, let not man separate. When they objected to Him that Moses commanded to let his wife go and give her a prostitute book, the Lord said: Moses, out of the hardness of your hearts, commanded you to let your wives go; but from the beginning it was not so (Matthew 19:3-8; taken down Mark 10:2-9). When His disciples subsequently asked Him about the same thing, He remarked: if anyone lets his wife go and marries another, he commits adultery with her; and if a wife lets her husband go and commits adultery for another, she commits adultery (Mark 10, 11, 12; taken down, Luke 16, 18). The Lord's teaching on the indissolubility of marriage was also preached by St. Apostles: To those who are married, writes the Apostle Paul, I command, not I, but the Lord, that the wife not separate from her husband. Even if she is separated, let her remain single, or let her reconcile herself with her husband: and the husband should not let his wife go (1 Cor. 7, 10, 11). And in another place: a married wife is bound to her husband while she is alive by law: if her husband dies, she will be freed from the law of men. Therefore, as I live, there is an adulterer, even if he becomes a husband to another (Rom. 7:2.3). With such clear teaching of the Savior himself and His Apostle about the indissolubility of marriage even before the death of one of the spouses, it is very natural that all the teachers of the Church unanimously proclaimed the same truth, for example: St. Justin Martyr, Clement of Alexandria, St. Basil the Great, St. John Chrysostom, St. Epiphanius, St. Cyril of Alexandria and many others 1524. The Savior indicated only one case when divorce is allowed. This is infidelity, betrayal of the marital union of one of the spouses: whoever lets his wife go, unless he is an adulterer, and marries another, commits adultery (Matthew 19:9): everyone who puts away his wife, unless he is an adulterer, commits adultery (- 5:32). And the rules of St. Cathedrals and St. The fathers also point out only this one case, which allows the dissolution of marriage, although at the same time they note that even in this case, the union of the spouses can remain in force through their reconciliation and remain indissoluble 1525. This exact division of all the seven sacraments of the Orthodox Church into three classes is clearly expressed by the Patriarch of Constantinople Jeremiah: παντί μεν χρήσιμα – τό βάπτισμα, τό μύρον, ή κοινωνία , τοίς δέ άφιερουμένοις Θεω – ή χειροτονία , ώς λαίκοΐς ό γάμος , καί τοις , μετά βάπτισμα άμαρτήσασιν – ή μετάνοια καί του ηγιασμένου χρίσις ελαίου (Respons. 1 ad Augustan. Confes. cap. VII, in Act. Theolog. Wirtemberg. p. 77). Irin. adv. haer. I, 28, n. 1; Klim. alex. Strom. III, 6; Method. Conv. dec. virg. orat. II, n. 2; Tertullus. adv. Marcion. I, 29; Chrysostom in Genes. homil. XXI, n. 4; Augustine. adv. Second. Manich. c. XXII. Irun. adv. haer. I, 24; Klim. alex. Strom. III, 1. 2; Kiril. Jerus. public instructive VI, no. 17; Epifan. haeres. XXIV. XXVII. Irin. adv. haeres. I, 23, n. 1; Tertullus. adv. Marcion. I, 29. 30; IV, 11.29; V.7. Irin. adv.haer. I, 28, n. 1; Evsev. Church Histor. IV, 29; Epifan. haeres. XLVI. LXI, no. 1. Tum. bostr. adv. Manich. II, 16.33; August. Mor. Manich. II, 10, n. 19. Socrates. Church, East. II, 43; Augustine. haeres. LXX. Klim. alex. Strom. III, 23; Minuts. Felix. Octav. XXXI; Augustine. Serm. LXI, no. 22. Accordingly, St. Gregory the Theologian says: when marriage is actually marriage and marital union, and the desire to leave children behind; then marriage is good, for it increases the number of those who please God” (Homily 37, in Tv. Holy Father III, 221). Chrysostom in Genes. homil. XXI, n. 4; LIX, n. 3. Klim. alex. Strom. III, 12; Chrysostom XLIII, n. 9; de virginit. c. XIX, XXV; August. de Genes. ad litter. IX, 7, n, 12; de nupt. et concup. 1, 14. Τελετή γάμων, Balsam. in Theop. Alex. Resp. can. XI; τελεία ιεροτελεστία, Balsam. in Phot. Nomoc. T. XIII, c. II; conjugium, nuptiae, nuptiale mysterium, - Lev. nana Epist. ad Rustic. Narbonn. CLXVII, ed. Ball. This thought, apparently, is expressed by some of the teachers of the Church, saying that Christ then blessed his presence, sanctified, blessed the marriage (Epiph. Haeg. LI, p. 30; LXVII, p. 6; Cyrus. Alex. lib. II in Johan. c. 2, v. 1, Opp. T. IV, p. 135, Paris 1638; Aug. tract. IX in Johan. 2). Isn’t this what St. is hinting at? Ambrose in the words: non negamus, sanctificatum esse a Christo conjugium, divina voce dicentë erunt ambo in uno carne…. (Epist. ad Sirie. XLII)? Photos › επιθυμίαν (Epist. ad. Polycarp. n. 6). On the sixth day conversations VII, in TV. St. Father V, 132. Words on St. baptism, ibid. III, 288. Epist. ad Vigil. XIX, al. XXIII, no. 7. Unde sufficiamus ad enarrandam felicitatem matrimonii, quod ecclesia conciliat, confirmat oblatio, obsignat benedictio (Ad uxor. II, p. 9)? Paedagog. III, c. II; Strom. III, 21, § 12. Epist. Himerium Tarrac. cap. 4. Epist. ad Victricium Rothomag. cap. 6. De praescr, haeret, c. 40. Elsewhere: sufficit inter ista, si Creatoris magna sunt apud Apostolum sacramenta, minima apud haereticos. Sed ego autem dico, inquit, in Christum et ecclesiam. Habet interpretationem, non separationem Sacramenti. Ostendit figuram sacramenti ab eo praeministratum, cujus erat utique sacramentum (Adv. Marcion. V, 18). ... τί τά σεμνά του γάμου εκπομπεύεις μυστήρια?... υπό τής τυΰ θεου ροπής συγ κροτούμενοι ... (in Genes. homil. XLVIII, n. 6). De Abraham. I, cap. 7...gratiam solvat; et ideo, quia in Deum peccat, sacramenti coelestis amittit consortium. Haec conjugalis affectus duos homines sacramento venerabili unam cogit in carnem (L. 1, Tr. II, de spe, fide et char. n. 4). De bono conjugal. c. 18, no. 21; cfr. c. 24, no. 32. De Genes. ad litt. IX, c. 7; cfr. de pecc. Orig. XXXIV, no. 39; XXXVII, no. 42. Renaudot. de la perpetuite... T. V, liv. 6, chap. 1; Asseman. Bibl. Orient. T. III, part. I, p. 356; T. III, part. II, p. 319 et squ. The meaning of the prayer is: “Lord our God! How these combined faces are now adorned, in Thy name, with crowns; So, by the power of Your blessing, crown and decorate the marital union with glory and honor, may this union remain honest and glorious and inviolable until the end of their lives, and may they shine with mutual fidelity and purity of morals, like bright crowns.” Εκαστος γάρ τό ίδιον άπέλαβεν. αρα γάμος εστιν οΰτος γινόμενος κατά Χριστόν , γάμος πνευματικός και γέννησις πνευματική ,.., πνευματικός ολος ..., in Ephes. hom. XX, n. 5. See note above. 1491. 1496. 1500. And again: ut in Deo nubas secundum legem et Apostolum, si tamen vel lioc curas, qualis es, id matrimonium postulans, quod iis, a quibus postulas, non licet habere, ab episcopo monogamo, a presbyteris et diaconis... (Tertull. de monog. c. XI). Vasil. led on the sixth conversations VII, 5; Grigor. Theologian letters to Prokop. LVII; Chrysostom homil. in illud: propt. fornic. n. 2. Cum ipsum conjugium velamine sacerdotali et benedictione sanctificari oporteat… Epist. ad Vigil. XIX, n. 7. Sirits. ad Himer. Tarrac. Epist. 1, n. 5.13; Innocent. Epist. ad Vitrig. Rothomag. c. VI, no. 10; X, n. 13. Kanonich. answer., answer. for the question II, in the rule book p. 352. Feud. Stud. lib. 1, Epist. 1; Nikif. c. XXXIV; Photius, Nomocan. T. XIII, p. II, Schol. in Justell. p. 1091. See next. weddings in the Trebnik. Erma, Pastor, lib. II, Mand. IV, no. 4; Methodius, de conv. decem, virg. orat. III, no. 12; Chrysostom de non iterand. conjug. n. 1. 2; in Tit. homil. II, n. 1; Epifan. haeres. XLVIII, n. 9. Kirill. jerus. ogl. instructive IV, paragraph 26; Vasil. led letters CLXI, paragraph 4; Epifan. haeres. LIX, n. 4. 6. Athenagoras. Legat, p. XXXVIII; Klum. alex. Strom. III, 2; Grigor. nissk. vita s. Macrin. T. II, p. 180, ed. Morel.\ Ambros. de viduis c. IX; Chrysostom de non iterand. conjug. n. 2. Sob. Laodice. right 1; Vasil. led right 4, 87. Chrysostom de non iterand. conjug. n. 2; Ambrosiast. in I Corinth. VII, 40; Theodore. Cmyd. lib. 1, Epist. L; Nikifor. can. X. Tertullus. Exhort. cast. c. VII; Origen. in Luc. homil. XVII; Siricius, ad Himer. Tarrac. c. VIII-XII; Chrysostom in Tit. hom. Π ; Epifan. Expos. fidei cathol. n. 21; haeres. LIX, n. 4; Jerome. Epist. ad Ocean. LXXXII. You. led right 4. 50. 80. Justin. Apolog. 1, n. 6; Klim. alex. Strom. II, 23; III, 11; Vasil. led on six days conversations VII, paragraph 5; Chrysostom Epist. ad Syriae. CXXV; Epifan. Expos. fidei cathol. n. XXI; haeres. LIX, n. 4.6; Kup. alex. in Malach. n. 28; Theodorite. in 1Corinth. VII, 11; Lactanz. Inst. Divin. VI, 23, etc. Sob. neocaesar. right 8; Carthage. pr. 115; Vasil. led right 9. 21. 39. 48; VI Ecumenical right 87. You might be interested in: