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The Waldensian-Methodist commission nominated Alfredo Sonelli as a consultant
to work alongside the regular members.The two commissions met for the
first time in Rome on 3rd March 1989. The Waldensian and Methodist Synod
of the following August 1989, endorsing the report of the commission's
work, renewed its mandate, increasing the number to six members so as
to equalize it to that of the Italian Episcopal Commission Twenty-two
sessions followed, (up to July1993) during which the two delegations met,
as well as more informal meetings when smaller groups worked together.
The Synods of 1990, 1991 and 1992 reappointed the same members of the
commission. During the winter of 1991-92, following the demise of Giovanni
Scuderi and the resignation of Franco Becchino due to other appointments,
two new members were nominated in the persons of Valdo Benecchi and Alberto
Taccia. During this period, the members of the Catholic Episcopal Commission
remained unchanged.
During the preliminaries, both delgations expressed the conviction that
marriage partners having the same Christian tradition are facilitated
in their starting out on a life of true communion together.
Nonetheless,it was unanimously agreed that there are also positive aspects
to be found in mixed marriages, not only the elements of inherent value,
but also the contribution they can give to their churches' search for
visible Christian unity.
For these reasons the two delegations fully agreed that a mixed marriage
can be an important sign on the ecumenical pilgrimage, a sign of God's
sustaining grace,which is His gift to their union.
In context with this basic statement,however, it was pointed out that
the goodwill of the couple alone is not enough to build up the right ecumenical
relationship within the interchurch family.They need the pastoral support
of their respective faith comunities, both during marriage preparation
and during the course of their life together.
With this point of view in mind, it was agreed that the aforementioned
help could be given more easily if a clear line of conduct was adopted
by those bodies which are responsible for the different Christian communities
in Italy, whch would back up the joint pastoral care of interchurch families
on a local level, in the single dioceses and in the Waldensian and Methodist
communities.
This common text, result of the painstaking work of the two delegations,
is divided into three parts.
The first part contains that which we, as Christians, can be agreed on
concerning marriage, despite our differences and distinctive denominational
characteristics. Obviously, this is not a complete presentation of the
doctrine on marriage held by the two churches: the text merely tells us
what is essential to set up a Christian ecumenical discussion on mixed
marriages.
In the second part, the different ways of understanding and living out
married life of the different ecclesial communions are illustrated, the
mark they make on the marital communion,their influence on the discipline
of mixed marriages and so on.
The third part is of a pastoral nature;offering suggestions and guidance
concerning the preparation,the celebration and pastoral care to the bride
and groom or the betrothed belonging to different ecclesial communions,
as well as to their families and the ministers of the two communities.
The joint text has been submitted to the competent authorities (The Italian
Episcopal Conference and the Waldensian and Methodist Synod)for their
approval;these will also decide how to put the contents of the text into
practice, so as to be able to solve the problems which so often arise
in mixed marriages between Roman Catholics and members of the United Waldensian
and Methodist churches in Italy. (From now on in this text the latter
will be referred to as The Waldensian Church). The aim of the text is
to help the respective churches to put into practice the specific documents
already issued on a national level; i.e. the documento on marriage of
the Waldensian Synod of 1971, the general edict on canonical marriage
of the Italian Episcopal Conference of November 5th 1990 and the Directory
for the application of the principles and rules on ecumenism of the Pontifical
Council for the promotion of Christian unity of 1993. (nn.143-160).
Part one
THE COMMON HERITAGE OF CHRISTIAN SPOUSES
1.1. The creation of man and woman: diversity and reciprocity.
"God created human beings in his own image; in the image of God
he created them; male and female he created them."(Genesis 1,27).
""The Lord God formed a human being from the dust of the ground.."
(Genesis 2,7)."....the Lord God built up (the rib) into a woman,and
he brought her to the man."(Genesis 2,22).
The creation of man and woman,in their diversity and yet in their reciprocity,is
in itself an invitation to interaction,to communion,to dialogue,overcoming
loneliness."It is not good for the man to be alone;I shall make a
partner suited to him."(Genesis 2,19)
l.2. Marriage
The human couple is God's creation. God created man and woman,each in
view of the other.
Marriage is characterized by this fundamental truth, willed by God, that
husband and wife are united in the bond of conjugal love. Marriage is
lived out as a joyful answer of a man and woman to their creation (Genesis
2,23) and set up when the two are united as husband and wife,in mutual
agreement, according to the divine plan.
Marriage makes the couple's communication complete and lasting... "......and
the two become one" (Genesis 2,24) means the union of bodies, but
also of personal destinies. The man and woman no longer live out two parallel
experiences but, as husband and wife, they live out a joint experience,
in which both are called upon to enjoy the fulness of love in a complete
union of reciprocity.
It is not by chance that the Bible speaks of mutual help in this text..The
soundness of conjugal love is demonstrated by an active and lasting solidarity.
The creation of the couple reveals the fundamental dialogical nature of
the human person and marriage as the place, the means and the school of
communion.
1.3. The Parable of the Covenant
The Bible illustrates the great importance of marriage when it likens
it to the Covenant between God and his chosen people (Hosea 2,16-19) and
as a symbol of Christ's union with his church (Ephesians 5, 31-32). The
word of God reveals the high level on which believers can live out their
marriage.
The parable of the Covenant bestows strength and a richness of meaning
to a union which are far above that concept which sees marriage as merely
being angreement;while Paul's allusion to the "hidden truth"with
reference to "Christ and the church", reveals the quality and
intensity of the love which governs the conjugal relationship when lived
in the light of Christ's salvation.This is the marriage vocation according
to God's Word.
1.4. Conjugal Love
According to the word of God (Mark 10,8),marriage is expressed in the
union of the couple,so that husband and wife are no longer two individuals
but"one flesh".
This union is such that it involves the members entirely in a love community
where each lives for the other,in mutual regard, loyalty and faithfulness,substantialized
by giving and forgiveness,in submission to Christ's love (Ephesians 5,21
ff.)
Conjugal love enables the partners to live out their ecclesial differences
and their mutual sexual attraction as a gift from God which blesses them
in their life of communion together..
The couple who are believers live out their sexuality with neither exaltation
nor repression, each respecting the dignity and the freedom of the other.
1.5. Fidelity
Fidelity is an essential constituent of a marriage which is to last a
lifetime and a commitment to faithfulness is a necessary sequel.A love
declaration is a declaration of fidelity. To love someone means to be
faithful to that person.
Conjugal faithfulness is not confined to the sphere of sexuality but includes
every part of the shared life. Marriage signifies, in fact, a growing
together in every aspect of the personality of each partner.
The integration of both husband and wife in the society of today,often
having different professional and social spheres of work and interaction,has
brought new aspects to the question of fidelity.These new interwoven relationships
between men and women should be seen as positive: they help personal talents
to develop and deepen,as well as supporting the single individual as he/she
carries out his/her social responsibility.
There are those who believe that conjugal love can simultaneously give
rise to many parallel loyalties which do not exclude each other, but which,
on the contrary, can cohabit and even integrate each other.The Bible analogy
of the covenant,lighting up Christ's union with his church,however, gives
us a different indication:where there is faithfulness,there can be no
other parallel relationships in marriage, but, on the contrary, such relationships
would be equivalent to unfaithfulness. Conjugal fidelity, on the other
hand,is of a very different nature; it is expressed in mutual trust,and
from it spring uprightness and strength as well as serenity in the marriage
relationship, and on a social and professional level. Conjugal love, in
fact, does not annul or crush the other partner's personality, but rather
accepts it and strengthens it.A true sign of conjugal faithfulness is
mutual delight in the success and the best use of the other's gifts in
daily life and work.
1.6.An enduring relationship
Marriage is an open-ended covenant. A conjugal relationship has no deadline;
it entails a total giving of bodies and personal destinies to each other,
it is by its very nature and make-up destined to last. Conjugal faithfulness
is for life.
The words of Jesus: "Therefore, what God has joined together,let
no one separate", (Matthew 19,6), strongly assert the lasting nature
of the marriage bond.
When a man and woman who are believers bind themselves together in marriage,
they do so in the conviction that their union is for life; a conviction
which is upheld by hope and prayer. They believe that their marriage,
destined to last their earthly life, is a gift of God. Every genuine love
relationship brings its own promise of lastingness - as if it were a reflex
of the love of God.
1.7. Families and offspring
By its nature and make-up, the married couple is open to and foreordained
to propagate life on the earth. (Genesis 1,28). Consequently the couple
is enjoined to procreate; a man and woman marry because they love each
other, and from this love spring many promises, in particular that of
begetting children.
Although marriage as an institution must be distinguished from that within
the life of the family, both are closely joined together and support each
other.Marriage is not only fruitful when procreation takes place but in
other ways too; in the social dimension and as an instrument and school
of working communion between human beings(for example: in adoption,foster
care, hospitality etc.). Children born out of wedlock have a right to
be loved with the same intensity by their parents, who have an equal responsibility
towards them.
1.8. Family, society, church
The family is intended to carry out a constructive, cohesive and developing
role in society,with respect to the dignity and the progress of the human
person.
The family nucleus in the Christian community should be a living example
of true communion, witnessing to the love of Christ for His church (Ephesians
5,21-33), committed to imparting the treasures of the Gospel to the new
generations.
1.9 Interchurch (mixed)marriages
A marriage between Christians belonging to two different traditions takes
place "in the Lord"(1 Corinthians 7,39), and therefore in his
body, which is the church.
The married couple remain linked to their own ecclesial communions, with
their own particular spiritual identities.The fact that these communions
(or communities)are different and divided can prove negative as far as
the couple's relationship is concerned.On the other hand, the couple having
two different Christian traditions can contribute to a growing understanding
between the two communities, creating occasions for dialogue, exchange
and, even moments of spiritual fellowship.. The communities themselves
can support the interchurch couple by helping them to a better understanding
of their spouse's faith communion and traditions, and by showing a true
ecumenical spirit towards each other. As far as possible,every effort
should be made to remove-barriers and hindrances of any kind (theological,
giuridical, psychologic) which could make it more difficult for the "other"
member of the marriage to share the Christian fellowship of their partner's
church.The most important factor however, is that both partners share
a deeply rooted faith in the same Lord. This commonly rooted faith assumes
different ways and expressions, according to the urging of the Spirit
who leads towards visible unity, and can lead to a mutual willingness
of each spouse to take some part in the life of the two communities,without
being forced or made use of.
It is essential that neither member of a mixed marriage allow the ties
with their own church to slacken but, on the contrary, to become stronger
Their experience, together with that of others,can serve as an inter-personal
bridge of ecumenical understanding and trust between the two communities.
The interchurch couple desires, therefore, to live and witness to their
personal faith in one Lord, whom they call upon as foundation and unity
of all Chrisitians.
Part two
DIFFERENCES AND DIVERGENCES
The foregoing text states the issues concerning marriage on which the
Roman Catholic and Waldensian Churches are agreed on up to date. These
fundamental and qualifying points are those on which the Catholic and
Waldensian spouse of a mixed marriage can find a solid foundation for
communion and true fellowship. This does not mean that the respective
Catholic and Waldensian views of marriage are without differences and
divergences,which must be known and carefully thought about when an intermarriage
takes place.
2.1. Sacramentality
The most important difference between the two ecclesial communions concerns
the sacramentality or not of marriage.
According to the Catholic church, marriage is one of the "seven sacraments
of the New Law,established by our Lord Jesus Christ"(Council of Trent,
6th Session,Edict on Sacraments,can.1),so that it does not only belong
to the natural order of creation , but also to that of redemption.Marriage
between two baptized believers is a supernatural reality, being a sign
and instrument of the redeeming love of Christ and, as such,it is the
foundation of a Christian family,primary cell of the ecclesial community.According
to Roman Catholic doctrine, baptism is the foundation of the sacramentality
of marriage.Therefore,every marriage between two baptized believers is
a sacrament.Because of this sacramentality,the Catholic church has the
authority to regulate the marriages of its own members.The regulation
on mixed marriages is one aspect of this ruling.
According to the Waldensian church, marriage is part of God's good creation
which has become an essential institution of the human society;and which
believers receive and live out as a "gift" (l Corinthians 7,7):
"The couple who are believers carry out their Christian vocation
in their marriage",living their union "as a manifestation of
love towards others and witnessing to the alliance of grace which unites
believers to their Lord." (Waldensian Synod, Document on marriage,
no.8). The Waldensian church does not regard marriage as a sacrament.
The different understanding of the sacraments and of the church itself,
leads to a different doctrinal valuation of the same by the two religious
communities, as well as to a diversity in daily living and language.
The different concept of marriage is not without its effects, and the
marriage couple should be aware of this.The diversity can bring mutual
enrichment, but can also be a source of strained relationships.Both spouses
should feel duty bound to respect the other's beliefs and not try in any
way, directly or indirectly, to coerce the other's conscience. On the
contrary,each will try to understand the other's convictions, any discussion
taking place in the light of God's Word.
On the other hand, the different concept of marriage, whether or not sacramental,need
not prevent a couple from sharing their common faith in one Lord and from
living together in love and hope,from praying together and listening to
the Divine Word, the greatest ecumenical message of all. Both should seek
to maintain a loyal and vital relation with their own church and try,
where possible, to share moments of prayer and bible meditation with their
spouse's church.
If their life together becomes a place which is open to communion, dialogue
and service to others,the interchurch couple will form a small but vital
cell on the ecumenical pilgrimage, not only important for their own churches
but for the larger human community.
2.2. Indissolubility
The second doctrinal and disciplinal difference concerns the indissolubility
of the marriage vows.Both accept that marriage is a covenant with no time
limit, even though they express this belief in different ways and both
Catholic and Protestant will arrive at different conclusions.
According to the Catholic church, the marriage love-vows, outlined by
God in creation and raised by faith to signify and put into effect the
mystery of Christ's love, are consequently indissoluble, which means that
the contracting parties are bound together by a never-ending love. It
therefore follows that neither divorce nor a second marriage is possible.
The Waldensian church also asserts that the couple are called to be"
united in a life-long communion" and therefore "the possibillty
of divorce will not occur when the marriage is lived in a Christian way."
(Waldensian Synod, document on marriage, no.57). On the other hand, it
is recognized that marriage crises do exist, and that sometimes these
can lead to situations of irremediable break-ups in which it is impossible
to ask the believers to "give up divorce proceedings in the name
of the Gospel" (no.59).In such cases, it is possible for a new marriage
service to take place in the church, though this is suitably disciplined
(no.60),the Waldensian church "not being favourable on principle.
"On the other hand, the Waldensian church does not acknowledge those
measures taken by Catholic church authorities which declare the invalidity
of a marriage or which grant the annulment of a marriage by canon law.Nevertheless,a
new marriage service can be celebrated for those who have benefitted by
such measures - with the same proceedings contemplated for divorcees-.provided
that the free status of the interested parties has been certified by the
competent authorities.
The doctrinal and disciplinary differences between the two churches, as
far as the indissolubility is concerned,do not affect the common desire
of the interchurch couple to build together a lifelong relationship of
love and communion, especially as they share the same faith in Christ
and have the same common desire to live according to his Word:"Therefore
what God has joined together,let no one separate"(Matthew 19,6).The
possibility of the bond being broken is beyond faith's consent.From the
Catholic point of view,therefore, the doctrinal and disciplinary differences
do not necessarily affect the validity of the marriage, unless one or
other of the spouses, deliberately rule out its indissolubility from the
moment of the wedding ceremony itself by refusing to make a permanent
matrimonial vow.
The desire of the couple to build up a solid love relationship based on
their common faith in Christ will encourage them to deepen the sense and
the importance of the different positions of their respective faith communities
regarding marriage,as they follow in faith the ecumenical pilgrimage,
while awaiting that true union of believers, gift of the Holy Spirit.
2.3. Fecundity and procreation
Essentially, there are two divergences in this sphere.The first has to
do with procreation.According to a doctrine shared by both the Waldensian
and Catholic churches, the beginning of life is written in love's plan
itself. Nevertheless,according to the Catholic church, though not the
Waldensian, if one or both partners, during the ceremony, deliberately
exclude the will to have progeny, the marriage is invalid.
From a Catholic point of view, the validity of a marriage between a Catholic
and a Protestant is not questioned on a purely doctrinal level if the
couple come together to fulfil their intent to live in love (which means,according
to the Divine plan-see Genesis 1,28- to live the experience of procreation
with readiness and generosity) and do not willingly exclude any progeny.
If this last condition is not fulfilled, the Catholic part considers the
union to be void.
The second divergence has to do with birth control. Both churches agree
that the principle of birth control belongs to the human and Christian
responsibility of the married couple. A different moral judgement is given,however,on
some methods of birth control. The question does not concern the nature
of the marriage itself nor its essential attributes and, as such, does
not affect the validity of the mixed marriage. Nevertheless, it should
be considered seriously because it concerns such an important part of
married life: consequently, the couple should broach and clarify the problem
before their marriage. The same principle of mutual respect for each other's
conscience should prevail here,as for other questions in the interchurch
couple: any duress or imposition must be excluded as the couple seek together,in
love and freedom, answers which are able to satisfy both.
2.4. The religious upbringing of the children of mixed marriages
The problem of bringing up children in an interchurch family is one of
the most difficult and requires the care and ecumenical commitment of
both believers and churches.Roman Catholic canon 226,§ 2- inspired
by the edict Gravissimun educationis of Vatican Council II-states: "As
parents have given life to their children,they have the serious task,as
well as the right,of bringing them up;it is therefore the first duty of
Christian parents to educate them according to the doctrines taught by
the church". To carry out this principle, the Catholic church requires
its members who are about to be wed to a non-Catholic partner, to make
a solemn promise to "do all in their power to baptize and bring up
their children in the Roman Catholic faith"(canon 1126,§2).
This promise is the ratification of the natural right of the parents.
The Roman Catholic canonic Code decrees that this promise must be made
known to the non-Catholic spouse.
According to the Waldensian church,"as the parents are the only persons
answerable to God for the care of their children,only they can make decisions
concerning the baptism and religious upbringing of those children who
are born of a mixed marriage". The Waldensian church does not, however,require
a formal promise but "upholds and encourages parents as they carry
out their duty" (Waldensian synod,document on marriage no.31) always
reminding them that the personal responsibility of a believer is "to
testify to his/her faith to his/her partner and children"(no.32).
For both churches,the religious education of children is the duty and
right of both parents;therefore both should respect each other's rights,
while keeping in mind the children's right to be brought up in a peaceful
and loving atmosphere;any religious conflict in the home could bring about
the children's indifference to either Christian tradition.
As children should be brought up in the Christian faith from the earliest
age, any related problem should be faced before marriage. The parents-to-be
should follow a clear line of conduct from the beginning, refusing to
postpone any decision until the children are supposedly old enough to
choose for themselves. The religious education of children is a problem
which should be faced with a great sense of responsibility, having in
mind the parents'relationship as well as the progressive development of
the children's consciences; this education should be as homogeneous and
complete as possible and is the responsibility of both parents.
Above all, it is essential that children born of an interchurch family
should be brought up in an ecumenical atmosphere,where the testimony of
God's Word is the foundation and the focal point of both Christian traditions
is the living Christ:in Him,in fact, we are baptized and we belong to
Him in life and in death, being part of His body. (l Corinthians 12).
Because of the ecclesial differences of the two traditions,much understanding
will be needed by both partners.In the light of the foregoing considerations,
the need for a homogeneous education may lead to the necessity of one
of the parents assuming a special commitment. The right and duty of the
other parent to witness to his/her faith by word and example, however,
still remains,so that each member of the family will be able to discover
the value of both communions, and remain always open to the search for
Truth.
In this perspective,both the Roman Catholic church and the Waldensian
church remind the partners of their commitment to the Lord who has called
them to His service, to their own ecclesial communion,to its doctrine
and discipline.At the same time,they exclude any form of pressure on the
consciences of the married couple, either by the churches themselves or
by one of the partners on the other. These two churches also promise to
respect the decisions made by the parents,regarding the baptism and religious
upbringing of the children as being their right.
2.5. Practical aspects deriving from the doctrinal and disciplinal
divergences
In the past, the doctrinal divergences of the Catholic and Waldensian
churches concerning marriage in general, and mixed marriages in particular,gave
rise to marked differences which caused not a few difficulties for the
celebration of interchurch marriages,and have very often caused suffering
to one or both marriage partners.
The Catholic church regarded the differences between them and another
Christian communion as an "obstacle", and the non-Catholic spouse
was forced to give certain "guarantees"concerning his faith,the
baptism and religious upbringing of any children born of a mixed marriage.
The new Canon Law has removed the "obstacle" and, as far as
the religious coherence and the education of the children are concerned,the
Catholic partner is only required to promise to live according to his/her
faith,and to make it known to the other partner.The current canon law
contemplates the following regulations both for spouses of a mixed marriage
and for marriages between two Catholics:
a) "premarital investigatory procedure",with the aim of verifying
the validity and lawfulness of the marriage and to make sure that the
attitude of the Catholic spouse is correct;
b) the "canonic form",which expresses the religious aspect of
the marriage and attests the ceremony;
c) the "special permission"of the Bishop, as required for marriages
with any specific problem.
These regulations, which are in keeping with the social and legal concept
that the Catholic church has of itself and with its ecclesial-sacramental
vision of marriage, only concern the Catholic partner directly, but, because
of the intrinsic unity of the marriage covenant,the non-Catholic partner
is also indirectly affected.
The Waldensian church has its own discipline concerning the wedding celebration
but has no proceedings which affect the Catholic partner, or, anyway,
which determine the validity of the marriage itself.
Difficulties may arise from these two different church disciplines,but
if there is a true ecumenical interrelationship between the two communions
and a commitment to the basic principle of mutual understanding,they can
be overcome.In view of the irregularity of the two disciplines,that is,the
concepts of rights and responsibilities are not the same,the two churches
are pledged to respect and be sensitive to the needs of the other,doing
all that is possible to ensure that both partners enjoy the same dignity.
In this context,where possible,suitable measures may be taken by the same
persons who have drawn up this document to overcome any problems arising
from the different disciplines.
The difficulties for the celebration of an interchurch marriage connected
to the Canon Law(e.g.the canonic form,the special permission,the exemption
etc.)can be overcome with the following procedure:the betrothed,after
fulfilling the obligations to their own community,will decide which kind
of wedding ceremony they feel is more suitable to start their spiritual
and ecumenical life together.Both communities should give their approval
to this decision and the Catholic bishop can consider this approval to
be a valid reason to justify the granting of the special permission, after
having carried out the requirements of can.1127,§2, of the Canon
Law (consultation of Bishop in whose bishopric the marriage takes place).
Once the regular legal-pastoral procedures have taken place,the Bishop
willl give the "special permission"to the Catholic partner for
the marriage to take place,indicating the contracting partner and the
form of the wedding ceremony.
The Catholic or the Waldensian or Methodist spouse who has been married
in a different church, will remember to inform his/her community so that
the marriage will be registered, if this is in the norm.
It must be remembered, however, that despite the good will of the Catholic
and Waldensian churches,it is not possible for all marriages celebrated
in the respective churches to be recognized; this because of the different
consideration of their validity. Thus, a Bishop may not give his consent
to the marriage of a Catholic to a non-Catholic if there are any impediments
that he is unable to exonerate (e.g.a previous family tie,sacred order
etc.) or if any other motives of invalidity according to the Catholic
church should be discovered (exclusion from indissolubility,children etc.);
there are no problems in the Waldensian church for such marriages. On
the contrary, while for the Waldensian church a marriage which has been
recorded in the Register Office, without a church wedding ceremony, is
valid, a religious celebration is essential for the Catholic code.
Part three
A GUIDE TO PASTORAL CARE AND UNDERSTANDING OF INTERCHURCH
MARRIAGES
3.1. The responsibility of the churches
The dialogue established between the Roman Catholic and Waldensian churches
as set out in the preceding chapters,have underlined the fact that,despite
problems arising from the differences between the two communities, mixed
marriages can be seen in a positive light for the contribution they give
to Christian unity and the ecumenical movement, especially when both partners
are faithful to their calling in their original church.
It is therefore to be hoped that a pastoral understanding will develop,
not only between the pastors but between the congregations of the two
churches,creating a spiritual environment which will be an authentic witness
to a common faith in one Gospel, where different spiritual traditions
are compared and where the best answers to any problems which may arise
can be sought for with serenity.
This joint pastoral action will be able to accompany the interchurch family
through the different phases of their shared spiritual journey
3.2. Preparing for the marriage
Both the Catholic and Waldensian churches believe that a marrage which
is celebrated in the Christian faith is a response to a calling which
comes from God for which every baptized believer needs appropriate information
and preparation. This should take place in the catechesis of the local
churches, with special attention to the problem of interchurch marriages,regarding
which,the whole community should be informed and prepared.
When a member of the Catholic or Waldensian community informs their congregation
of their intention to marry someone of another ecclesial-communion,it
should be pointed out that the mixed-union must be lived in the reality
of faith,being a sign of the "great mystery", that is, the love
of Christ for His church (Ephesians 5,32). A marriage union that is understood
in this way will experience a true union of life and love, open towards
others and to social and religious responsibility.
Despite the problems that may arise in a mixed marriage-problems that
can affect family life and the education of the children-the communities
involved should be reminded of the positive aspects: the mutual spiritual
enrichment of the partners and a visible sign of unity in the ecumenical
movement.
The two churches will be encouraged to support and accompany the interchurch
family with solidarity.
Given such premises, the betrothed will be exorted not to allow these
problems to lessen their faith or their commitment to their original community.
Their common faith in Christ will sustain them in their love for each
other.The minister or pastor who has been consulted by one of the partners
for information concerning their planned marriage,should invite them both
to make contact with the minister of the other church.Faced with the desire
expressed by the betrothed that the marriage should be recognized by both
communities,the ministers should be willing to prepare for the wedding
ceremony together,each respecting the regulations of their own church,all
in an atmosphere of brotherly and mutual cooperation.
Both will accordingly meet the betrothed to talk over the specific obligations
established by the discipline of their own church; obligations which can
indirectly involve the member of the other community,who is free to invite
his/her minister to the talks. If they consider it advisable,the ministers
of both churches, as well as carrying out the procedures of their respective
communities and being agreed,can meet the betrothed together to help the
bride and groom to start on their ecumenical journey.
The objective difficulties which could arise concerning the validity of
the marriage, the religious upbringing of the children and the wedding
ceremony itself,will be solved following the agreed lines of conduct to
be found in the second part of this text.
3.3. The marriage ceremony
The Waldensian church believes that "every believer knows by faith
that their marriage is covenanted before God,whatever form they decide
to follow to announce this publicly" (Waldensian Synod,Document on
marriage, no.15); nevertheless,the church has its own marriage service,
considering that "believers should of their own free will desire
to publicly attest their marriage to the faith community where they live
and testify".
The Catholic church,on the other hand,conscious of applying conditions
to the validity of the marriage,requires the Catholic spouse to celebrate
the marriage according to the canonic form;both to establish the validity
of the marriage and,above all, to witness to its sacramental value.Nevertheless
as previously illustrated in this text,the Roman Catholic bishop has the
authority to exonerate the catholic spouse from the said canonic form.
The interchurch marriage may therefore be celebrated in more than one
way,all of which require a loving and Christian preparation so that the
bride and groom are fully aware of the natural and spiritual value of
their union.
Both the Catholic and Waldensian churches trust that any marriage celebration
will be lead and upheld by the Word of God and by the faith of their ecclesial
communion.
a) The canonic form marriage ceremony
It is taken for granted that any marriage celebrated according to the
canonic form will put into effect the arrangements made during the preparation.
The Catholic rite will usually be without the Mass. The solemn celebration
of the Word will express the interfaith union of the bride and groom and
will be a witness in the presence of relatives and friends,who are able
to share the spiritual unity of the occasion without being troubled by
an uneasy conscience.
If so desired by the couple,the Bishop can give permission for the ceremony
to take place during Mass.
The presence of a minister or representative of the Waldensian church
is also possible,if desired, though this is not a concelebration;only
the Catholic minister is authorized to receive the consent of the bride
and groom.The Waldensian representative expresses the pastoral concern
of his/her church for the new couple and could take part, for example,
during the liturgy of the Word or with a prayer of intercession.
b) The Waldensian marriage ceremony
The celebration of a mixed marriage,in conformity with Waldensian regulations,after
carrying out the arrangements made during the preparation,and having obtained
the authorization of the Catholic Bishop,takes place according to the
liturgy for this occasion.
If the couple so desires,the presence of the Catholic minister is admissible
and welcome as a sign of understanding and support of the united project
of their Christian life together.
While the Waldensian minister will receive the marriage vows, the Catholic
minister, as the Waldensian in the Catholic ceremony,is not a concelebrant
but will express the pastoral concern of the Catholic church for the newly
married couple.
c) Civil marriage conducted in the Register Office
In the event of the mixed marriage being celebrated in the Register Office,the
Catholic spouse having obtained the Bishop's permission according to the
directions already mentioned in this text, the ministers of the two churches
have the responsibility of helping the bride and groom to understand the
value of this civil rite and the Christian meaning of their union.
The Catholic partner will be asked to go to confession and to receive
Holy Communion before the marriage ceremony.In these cases an ecumenical
service can take place,with the aim of announcing the Gospel and of asking
God's blessing on the couple and their families. The marriage vows will
not be renewed during this meeting.
d)Marriages without civil registration
In exceptional cases and with the Bishop's authorization,the Catholic
church allows marriages to be celebrated according to the canonic form
without civil registration.
The Waldensian church does not contemplate any form of marriage ceremony
which is not registered by the civil authorities,nor does it accredit
value to marriages celebrated in other places which have not been registered.
In such cases,as for those marriages celebrated according to the Waldensian
discipline and not valid for the Catholic church (eg.marriage of divorcees),
although the doctrinal and disciplinary differences between the two churches
do not permit either a joint preparation or the mutual acknowledgement
of the marrige, this does not prevent the pastoral care of the two communities
for the interchurch families from taking place, which is, in fact, another
positive sign on the ecumenical journey together.
3.4. Pastoral care for the interchurch couples
The presence of the Lord Jesus Christ is not limited to the wedding ceremony,
but as promised, His grace accompanies the married couple throughout their
lives, as they strive to journey together towards a perfect union.
It is the responsibility of the Christian community to teach and sustain
the couple in the spirit of constant conversion; to exhort them to ask
for advice when faced with difficulties; to encourage them to grow together
in faith and in those virtues which help produce a serene and ordered
life together.
In this spirit,the interchurch couple will be ready to live fully and
unselfishly the experience of fatherhood and motherhood as they accept,as
a divine gift,the new life that is born from their union.
To assist them as they face their new responsibilities and problems which
may occur,those who have been married in the Christian faith,need the
daily help of the Word of God,of prayer together and the fellowship of
the Christian community.
The two ecclesial communions should therefore further as many contacts
as possible with the interchurch couple, in both congregations,as well
as in united prayer meetings,offering help and understanding which is
inspired by the common faith in Jesus Christ and the hope of that true
unity of believers invoked as a gift of the Holy Spirit.
CONCLUSION
The present text, drafted by mutual agreement and concerning a particularly
delicate theme, was thought up as a first positive step along the ecumenical
path and as being an opening towards further development.
While respecting each others' convictions,careful attention has been paid
to discover our common heritage of faith and to impartially interpret
the differences which only faith in Christ and His grace can help us overcome.
It is hoped that the present joint text concerning mixed marriages will
make a contribution to our mutual understanding and help us renew our
commitment to the pilgrimage of our churches along the ecumenical pathway.
The text has been approved by the Italian Episcopal Conference and by
the Synod of the Waldensian and Methodist Churches,who will decide together
how the guidance for pastoral care contained therein, can be put into
practice.
Rome, 16th June 1997
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