Evolution of Marriage to Debate to the Catholic Priest

" He thus believes, patronage the teaching of his own pontiff, that a unification should be dissoluble. The succeeding(a) question is whether he is right.

Wrenn nones that Jesus did non Himself use the excogitate "indissoluble," though this does not itself prove anything since the word "trinity" is as well as not in the Bible. Did Jesus teach the doctrine? Wrenn to a fault points out that Jesus did not say that whom God has conjugate piece cannot put assunder but "let not adult male put assunder." The control condition is to not allow a unification to be broken, clearly indicating it can be, just as the command "Thou shall not kill" recognizes that people do kill. Additionally, Wrenn states, the shift of adultery that results from divorce places the "crime" on the moral, not juridicial, status. It is as if man can do what he does with his government and sub judice actions; if God is involved, the rules are even stricter than the government's.

Wrenn adds valuable help in determining the accuracy of Curran's dissent with a quick synopsis of Papal decrees on marriage from 209 to 1563, the 24th session of the Council of Trent. The junior(a) citation is Pope Gregory II's advice in a letter that a man with a wife who cannot have sex is erupt to remarry "if he cannot live chastely." Gregory thus bu

Wrenn, Lawrence G. "Marriage--Indissoluble or Fragile?" In Divorce and Remarriage in the Catholic Church, ed. Lawrence Wrenn, 134-149. NY: Newman Press, 1973.

He cites Paul's command to marry "lest you be tempted" and thusly notes that marriage created a family which stabilized men and women's sexuality and patrimonial values. Efird fails in his attempt to bring a Biblical sentiment to the subject of marriage because he does not go fanny far enough in the Bible, beginning with a historical perspective only as far back as Deuteronomy. However, Genesis 2:23 quotes Adam's description of woman: his cope with in all respects. God adds, "Therefore shall a man leave his father and his mother, and shall cleave to his wife: and they shall be wiz flesh.

" Since woman was created the equal of man, man should leave his parents (his original family) and retain with his wife and make a new family. God's intent was that the marriage would be undissolved.

That one Pope would contradict another is not surprising, and, given the fact of the contradiction, the Papal insistence on infallibility should not be surprising either. The question is then not what does the Pope say but what does the Bible say? Efird attempts to go this dispatch but begins with a detour through sociology, noting that the family is the basis of parliamentary law and society therefore enacts laws to protect it. Getting married was much(prenominal) an assumption in the Old Testament that one of God's signs to the Israelites that their years were numbered is His command to Jeremiah not to marry.

Thus, divorce is an evil God permits for the quietness of his children. For this reason many, whom House cites in view #3, consider Jesus' riddance of adultery to be an example, and take Paul's exception of abandonment as the reason why other conditions can be added to it: psychological or physical abuse, "or other actions that abandon the committedness to the marriage." The problem with allowing exceptions to permit divorce is that ultim
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