- When Easter Merges for Both Christians and Orthodox
- Why do Catholics and Orthodox Christians celebrate Easter on different days? | ibohyhozeq.tk
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- A Pastoral Statement on Orthodox/Roman Catholic Marriages
The equinox is observed on March This straightforward method, based upon an easily observable natural phenomenon, survived the Schism of when the Catholic and Orthodox churches split. Still, if you have Orthodox Christian friends or visit a predominantly Orthodox country such as Greece and Russia in late spring, you may find yourself celebrating a second Easter. In some years, the Easter celebration by Greek Orthodox and Christians of other denominations can be separated by as much as six weeks.
When Easter Merges for Both Christians and Orthodox
In the evening, parishioners chant the funeral and Resurrection dirges, followed by a procession into Thames Street with the decorated tomb. At the conclusion of the Resurrection service at 1: Consequently, just as marriage partners have a responsibility for the building up of the Church, so too the Church community has a responsibility to help each Christian family foster its life of faith.
In particular the church community shares in the parents' responsibility for the spiritual formation of children. The Sacramentality of Marriage. We share a common faith and conviction that, for Christians in both the Orthodox and Roman Catholic Churches, marriage is a sacrament of Jesus Christ.
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We profess the presence of Christ in the Holy Spirit through the prayers and actions of our wedding liturgies. We express our belief that it is Christ who unites the spouses in a life of mutual love. Hence, in this holy union, both are seen as being called by Christ not only to live and work together, but also to share their Christian loves so that each spouse, under grace and with the aid of the other, may grow in holiness and Christian perfection.
According to our shared belief, this relationship between husband and wife has been established and sanctified by the Lord.
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Marriage, as a sacred vocation, mirrors the union of Christ with the Church Eph 5: The Gospels record that Jesus affirmed the profound significance of marriage. Christian tradition, building upon the teaching of Jesus, continues to proclaim the sanctity of marriage. It is a fundamental relationship in which man and woman, by total sharing with each other, seek their own growth in holiness and that of their children, and show forth the presence of God's Kingdom.
Having God's love poured in their hearts by the Holy Spirit, husband and wife exemplify and reflect in their lives together the mystery of love which unites the three persons of the Holy Trinity. Thus, marriage becomes a dynamic relationship which challenges the spouses to live according to the high standards of divine love. In the teaching of our churches, a sacramental marriage requires both the mutual consent of the believing Christian partners and God's blessing imparted through the official ministry of the Church.
At the present time, there are differences in the ways by which this ministry is exercised in order to fulfill the theological and canonical norms for marriage in our churches. The Orthodox Church, as a rule, accepts as sacramental only those marriages of Christians baptized in the name of the Holy Trinity which are sanctified in the Church's liturgy through the blessing of an Orthodox bishop or priest.
The Catholic Church accepts as sacramental those marriages of Christians baptized in the name of the Holy Trinity which are witnessed by a Catholic bishop or priest or, in more recent discipline, a deacon , but it also envisages some exceptional cases in which, whether by law or by dispensation, Catholics may enter into a sacramental marriage in the absence of a bishop, priest or deacon. There are also differences in our theological explanations of this diversity.
As older presentations of sacramental theology indicate, Orthodox theologians often have insisted that the priest is the proper "minister of the Sacrament", whereas Roman Catholic theologians more often have spoken of the couple as "ministering the sacrament to each other". We do not wish to underestimate the seriousness of these differences in practice and theological explanation. We consider their further study to be desirable.
Why do Catholics and Orthodox Christians celebrate Easter on different days? | ibohyhozeq.tk
At the same time, we wish to emphasize our fundamental agreement. Both our churches have always agreed that ecclesial context is constitutive of the Christian sacrament of marriage.
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Within this fundamental agreement, history has shown various possibilities of realization so that no one particular form of expressing this ecclesial context may be considered absolutely normative in all circumstances for both churches. In our judgment, our present differences of practice and theology concerning the required ecclesial context for marriage pertain to the level of secondary theological reflection rather than to the level of dogma.
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The Enduring Nature of Marriage. The common teaching of our churches follows Sacred Scripture in affirming the enduring nature of marriage. Already the Old Testament used marriage to describe the covenantal relationship between God and God's people Hosea. The Epistle to the Ephesians saw marriage as the type of the relationship which exists between Christ and the Church Eph 5: Jesus spoke of marriage as established "from the beginning of creation.
A Pastoral Statement on Orthodox/Roman Catholic Marriages
So they are no longer two but one. 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?
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. 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.
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.