Orthodoxy on divorce and annulments

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Is seems to me something was going on before the Orthodox left the Church,
“The lack of exact distinction between the expressions “declaration of invalidity” and “divorce”, and the different treatment of invalid marriages at different periods, may lead to incorrect judgements of ecclesiastical decisions. Decisions of particular Churches are too easily regarded as dissolutions of valid marriages, where in fact they were only declarations of nullity; and even papal decisions, like those of Gregory II communicated to St. Boniface “( martyred 5 June, 755)” and of Alexander III to Bishop of Amiens, are looked on by some writers as permissions granted by the popes to Frankish Churches to dissolve a valid marriage in certain cases. The decision of Gregory II, in the year 726, was embodied in the collection of Gratian (C. xxxii, Q. vii, c. xviii), and is printed in “Mon. Germ. Hist.”, III: Epist. (Epist. Merovingici et Karolini ævi I), p. 276;”

“That separation and remarriage of the separated parties may not take place merely on account of private convictions of the invalidity of a supposed marriage, but only in consequence of an ecclesiastical judgement was taught by Alexander III and Innocent III in IV Decretal., xix, 3 and II Decretal., xiii, 13. In earlier centuries the summary decision of the bishops sufficed.”
The Catholic Encyclopedia 1907
newadvent.org
 
Mickey said:
Again, you do not understand. The Holy Orthodox Church does not support divorce–this has been stated so many times–but you will not hear. ]
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Then what does the Orthodox call it?
 
Sword_Brethren said:
What is it called?
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I’ll tell you what—these questions have been answered approximately 200-300 times in this thread. Read the thread. I have become weary of answering the same questions over and over again. If you have a new question after you read the thread–then ask it. Otherwise, enjoy the thread. 👍
 
Mickey said:
I’ll tell you what—these questions have been answered approximately 200-300 times in this thread. Read the thread. I have become weary of answering the same questions over and over again. If you have a new question after you read the thread–then ask it. Otherwise, enjoy the thread. 👍
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You are afraid. One word what is it called again?
 
The Orthodox Church recognizes the sanctity of marriage and sees it as a life-long commitment. However, there are certain circumstances in which it becomes evident that there is no love or commitment in a relationship.

While the Church stands opposed to divorce, the Church, in its concern for the salvation of its people, does permit divorced individuals to marry a second and even a third time.

The Order of the Second or Third Marriage is somewhat different than that celebrated as a first marriage and it bears a penitential character. Second or third marriages are performed by “economy” – that is, out of concern for the spiritual well being of the parties involved and as an exception to the rule, so to speak.

Do you have a question on the Orthodox Faith, Christianity, or the Orthodox Church in America? Contact Fr. John Matusiak at info@oca.org
So it is not called divorce but rather called a surrender to sin? I think I get it now.
 
Mickey said:
Yeah. I am trembling. Look it up.

At this point I can no longer respond (once the discussion resorts to personal insults).Good day.
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You do personal insults all the time with your smiling facing laughing at peoples respones to your statements.
 
The Orthodox Church can and does practice mercy and forgiveness, and sympathizes with couples who must consider the grave alternative of divorce in order to salvage their lives from the tragic circumstances of a broken marriage. In such painful situations the Church offers the opportunity for repentance and forgiveness and the possibility for a new beginning, with final judgment resting in the hands of the Lord. In such cases local pastors must try to limit the damage done to the spiritual lives of both the couple and their children.
 
Mickey said:
Yeah. I am trembling. Look it up.

At this point I can no longer respond (once the discussion resorts to personal insults).

Good day.
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I offended you. I am sorry. Please, forgive me
 
Mickey said:
The Orthodox Church can and does practice mercy and forgiveness, and sympathizes with couples who must consider the grave alternative of divorce in order to salvage their lives from the tragic circumstances of a broken marriage. In such painful situations the Church offers the opportunity for repentance and forgiveness and the possibility for a new beginning, with final judgment resting in the hands of the Lord. In such cases local pastors must try to limit the damage done to the spiritual lives of both the couple and their children.
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Okay, an Orthodox married couple could get a civil divorce and the one of them could go to the Orthodox Church and get married in the Orthodox Church to another mate, right. I think I am being to understand this but I do not agree with it.
 
Sword_Brethren said:
Okay, an Orthodox married couple could get a civil divorce and the one of them could go to the Orthodox Church and get married in the Orthodox Church to another mate, right. I think I am being to understand this but I do not agree with it.
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An Orthodox couple would get a civil divorce (same goes for a couple seeking annulment in the Catholic Church) and then it would be up to the bishop to grant an Ecclesiastical divorce. Then if one of them wanted to remarry, they must repent, ask forgiveness, and perhaps receive a pennance from their spiritual father. The second marriage is not a crowning ceremony. It is penitent in nature.
 
Please Mickey or any Orthodox person comment on this. Is seems from this information that declarations of nullity were going on before the break in the Church.
Sword_Brethren said:
“The lack of exact distinction between the expressions “declaration of invalidity” and “divorce”, and the different treatment of invalid marriages at different periods, may lead to incorrect judgements of ecclesiastical decisions. Decisions of particular Churches are too easily regarded as dissolutions of valid marriages, where in fact they were only declarations of nullity; and even papal decisions, like those of Gregory II communicated to St. Boniface “( martyred 5 June, **755)” **and of Alexander III to Bishop of Amiens, are looked on by some writers as permissions granted by the popes to Frankish Churches to dissolve a valid marriage in certain cases. The decision of Gregory II, in the year 726, was embodied in the collection of Gratian (C. xxxii, Q. vii, c. xviii), and is printed in “Mon. Germ. Hist.”, III: Epist. (Epist. Merovingici et Karolini ævi I), p. 276;”

“That separation and remarriage of the separated parties may not take place merely on account of private convictions of the invalidity of a supposed marriage, but only in consequence of an ecclesiastical judgement was taught by Alexander III and Innocent III in IV Decretal., xix, 3 and II Decretal., xiii, 13. In earlier centuries the summary decision of the bishops sufficed.”
The Catholic Encyclopedia 1907
newadvent.org
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Mickey said:
Amen.
More insults.
They do not bless homosexual marriages–but they love homosexuals and will minister to them.
But they don’t bless homosexual marriages. You know what they say about inventing scenarios using the phrase “what if”?

Alert: expect continued insults to spew from the keyboard of Ron.
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As usual my direct questions were, as predicted, evaded. So why don’tyou just talk at us since you don’t want to discuss. I know you got my point simply because you buthcered my posts to remove the things you can’t address without conceding my point and then evaded answering. Typical and utterly predictable.

We can only assume, since you lost the opportunity to refute it and do not deny it, that you concede an Orthodox priest might use the same logic whereby they bless adulterous marriages and approve homosexual marriages in the name of “economia”.

Similarly, since Orthodox do not (acording to those on this board) accept that any marriages could be null, even that of brother and sister (as conceded by the Orthodox here) that a homosexual marriage too would be considered by them equally as valid. To admit otherwise would be to admit that there are indeed some marriages which are illegitimate as Catholics insist. Just as there was a point in time when our Eastern brethren decided to no longer follow Christ’s commandments on divorce I can envision some future day when the Orthodox bless homosexual marriages in the name of compassion. Why not? If one can bless adultery as marriage in the name of compassion, why not the same with the sin of homosexual acts? There is no reason not to according to our Orthodox friends.

Ron
 
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