{"id":63742,"date":"2025-11-01T17:45:41","date_gmt":"2025-11-01T17:45:41","guid":{"rendered":"https:\/\/imconstantias.org.cy\/?p=63742"},"modified":"2025-11-01T17:45:41","modified_gmt":"2025-11-01T17:45:41","slug":"the-sacrament-of-marriage-and-its-impediments","status":"publish","type":"post","link":"https:\/\/imconstantias.org.cy\/en\/the-sacrament-of-marriage-and-its-impediments\/","title":{"rendered":"THE SACRAMENT OF MARRIAGE AND ITS IMPEDIMENTS"},"content":{"rendered":"

On Orthodox Marriage<\/em><\/strong><\/span><\/p>\n

    \n
  1. The institution of the family is threatened today by such phenomena as secularization and moral relativism. The Orthodox Church maintains, as her fundamental and indisputable teaching, that marriage is sacred. The freely entered union of man and woman is an indispensable precondition for marriage.<\/span><\/li>\n
  2. In the Orthodox Church, marriage is considered to be the oldest institution of divine law because it was instituted simultaneously with the creation of Adam and Eve, the first human beings (Gen 2:23). Since its origin, this union not only implies the spiritual communion of a married couple\u2014a man and a woman\u2014but also assured the continuation of the human race. As such, the marriage of man and woman, which was blessed in Paradise, became a holy mystery, as mentioned in the New Testament where Christ performs\u00a0His first sign<\/em>, turning water into wine at the wedding in Cana of Galilee, and thus reveals His glory (Jn 2:11). The mystery of the indissoluble union between man and woman is an icon of the unity of Christ and the Church (Eph 5:32).<\/span><\/li>\n
  3. Thus, the Christocentric typology of the sacrament of marriage explains why a bishop or a presbyter blesses this sacred union with a special prayer. In his letter to Polycarp of Smyrna, Ignatius the God-Bearer stressed that those who enter into the communion of marriage\u00a0must also have the bishop\u2019s approval, so that their marriage may be according to God, and not after their own desire. Let everything be to the glory of God<\/em>\u00a0(V, 2). Therefore, the sacredness of the God-established union and the lofty spiritual content of married life explain the affirmation:\u00a0So that marriage should be honored among all, and the bed undefiled<\/em>\u00a0(Heb 13:4). That is why the Orthodox Church condemns any defilement of its purity (Eph 5:2-5; 1 Thes 4:4; Heb 13:4ff).<\/span><\/li>\n
  4. The union of man and woman in Christ constitutes \u201ca small church\u201d or an icon of the Church. Through God\u2019s blessing, the union of man and woman is elevated to a higher level, for communion is greater than individual existence because it initiates the spouses into the order of the Kingdom of the All-Holy Trinity. A necessary condition of marriage is faith in Jesus Christ, which must be shared by the bridegroom and the bride, man and woman. Consequently, unity in Christ is the foundation of marital unity. Thus, marital love blessed by the Holy Spirit enables the couple to reflect the love between Christ and the Church as a mystery of the Kingdom of God\u2014as the eternal life of humanity in the love of God.<\/span><\/li>\n
  5. Protecting the sacredness of marriage has always been crucially important for the preservation of the family, which reflects the communion of the persons yoked together both in the Church and in society at large. Therefore, communion achieved through the sacrament of marriage does not merely serve as an example of a typical natural relationship, but also as an essential and creative spiritual force in the sacred institution of the family. It alone ensures the safety and formation of children, both for the spiritual mission of the Church as well as in the life of society.<\/span><\/li>\n
  6. It was always with the necessary strictness and proper pastoral sensibility, in the compassionate manner of Paul, Apostle of the Gentiles (Rom 7:2-3; 1 Cor 7:12-15, 39), that the Church treated both\u00a0the positive preconditions<\/em>\u00a0(difference of sexes, legal age, etc.) and\u00a0the negative<\/em>\u00a0impediments<\/em>(kinship by blood and affinity, spiritual kinship, an existing marriage, difference in religion, etc.) for the joining in marriage. Pastoral sensibility is necessary not only because the biblical tradition determines the relationship between the natural bond of marriage and the sacrament of the Church, but also because Church practice does not exclude the incorporation of certain Greco-Roman natural law principles that acknowledge the marital bond between man and woman as\u00a0a communion of divine and human law<\/em>\u00a0(Modestin) compatible with the sacredness of the sacrament of marriage attributed by the Church.<\/span><\/li>\n
  7. Given our current context, which is unfavorable for the sacrament of marriage and the sacred institution of family, hierarchs and shepherds must actively cultivate their pastoral work in order to protect the faithful, standing by them to fortify their hope shaken by many hardships, and asserting the institution of the family upon an unshakable foundation that neither rain, nor river, nor wind can destroy, since this foundation is the rock which is Christ (Mt 7:25).<\/span><\/li>\n
  8. The pressing issue in society today is marriage, which is the center of the family, and the family is what justifies marriage. Pressure to recognize new forms of cohabitation constitutes a real threat for Orthodox Christians. This variously-manifested crisis in marriage and family profoundly concerns the Orthodox Church not only in light of negative consequences for the fabric of society, but also in light of its threat to particular relationships within the bounds of the traditional family. The main victims of these trends are the couples themselves, and especially the children, since regrettably the children often endure great suffering from an early age, while nonetheless bearing no responsibility for the situation.<\/span><\/li>\n
  9. A civil marriage between a man and a woman registered in accordance with the law lacks sacramental character since it is a simple legalized cohabitation recognized by the State, different from a marriage blessed by God and the Church. The members of the Church who contract a civil marriage ought to be regarded with pastoral responsibility, which is necessary to help them understand the value of the sacrament of marriage and the blessings connected with it.<\/span><\/li>\n
  10. The Church does not allow for her members to contract same-sex unions or any other form of cohabitation apart from marriage. The Church exerts all possible pastoral efforts to help her members who enter into such unions understand the true meaning of repentance and love as blessed by the Church.<\/span><\/li>\n
  11. The grave consequences brought about by this crisis of the institutions of marriage and the family are manifested in the frightening increase in the number of divorces, abortions, and other problems of family life. These consequences constitute a great challenge to the mission of the Church in the modern world, which is why the shepherds of the Church are obligated to make every possible effort to address these problems. The Orthodox Church lovingly invites her children and all people of good will to defend this fidelity to the sacredness of the family.<\/span><\/li>\n<\/ol>\n

    II. On Impediments to Marriage and the application of economy<\/em><\/strong><\/span><\/p>\n

      \n
    1. Concerning impediments to marriage due to kinship by blood, kinship by affinity and adoption, and spiritual kinship, the prescriptions of the canons (Canons 53 and 54 of the Quinisext Ecumenical Council) and the church practice derived from them are valid as applied today by local autocephalous Orthodox Churches, determined and defined in their charters and their respective conciliar decisions.<\/span><\/li>\n
    2. A marriage that is not completely dissolved or annulled and a third marriage constitute absolute impediments to entering into marriage, according to Orthodox canonical tradition, which categorically condemns bigamy and a fourth marriage.<\/span><\/li>\n
    3. In accordance with the rigor (akribeia<\/em>) of the holy canons, entering into a marriage after monastic tonsure is forbidden (Canon 16 of the Fourth Ecumenical Council and Canon 44 of the Quinisext Ecumenical Council).<\/span><\/li>\n
    4. Priesthood in itself does not constitute an impediment to marriage, but in accordance with the prevailing canonical tradition (Canon 3 of the Quinisext Ecumenical Council), after ordination entrance into marriage is forbidden.<\/span><\/li>\n
    5. Concerning mixed marriages of Orthodox Christians with non-Orthodox Christians or non-Christians:<\/span>\n
        \n
      1. Marriage between Orthodox and non-Orthodox Christians is forbidden according to canonicalakribeia<\/em>\u00a0(Canon 72 of the Quinisext Ecumenical Council).<\/span><\/li>\n
      2. With the salvation of man as the goal, the possibility of the exercise of ecclesiastical\u00a0oikonomia<\/em>\u00a0in relation to impediments to marriage must be considered by the Holy Synod of each autocephalous Orthodox Church according to the principles of the holy canons and in a spirit of pastoral discernment.<\/span><\/li>\n
      3. Marriage between Orthodox and non-Christians is categorically forbidden in accordance with canonical\u00a0akribeia<\/em>.<\/span><\/li>\n<\/ol>\n<\/li>\n
      4. The practice adopted in implementing ecclesiastical Tradition with respect to impediments to marriage should also take into account the relevant provisions of state legislation, without going beyond the limits of ecclesiastical economy (oikonomia<\/em>).<\/span><\/li>\n<\/ol>\n

        \u2020 Bartholomew of Constantinople, Chairman<\/span><\/p>\n

        \u2020 Theodoros of Alexandria<\/span><\/p>\n

        \u2020 Theophilos of Jerusalem<\/span><\/p>\n

        \u2020 Irinej of Serbia<\/span><\/p>\n

        \u2020Daniel of Romania<\/span><\/p>\n

        \u2020 Chrysostomos of Cyprus<\/span><\/p>\n

        \u2020 Ieronymos of Athens and All Greece<\/span><\/p>\n

        \u2020 Sawa of Warsaw and All Poland<\/span><\/p>\n

        \u2020 Anastasios of Tirana, Durres and All Albania<\/span><\/p>\n

        \u2020 Rastislav of Presov, the Czech Lands and Slovakia<\/span><\/p>\n

        Delegation of the Ecumenical Patriarchate<\/strong><\/span><\/p>\n

        \u2020 Leo of Karelia and All Finland<\/span><\/p>\n

        \u2020 Stephanos of Tallinn and All Estonia<\/span><\/p>\n

        \u2020 Elder Metropolitan John of Pergamon<\/span><\/p>\n

        \u2020 Elder Archbishop Demetrios of America<\/span><\/p>\n

        \u2020 Augustinos of Germany<\/span><\/p>\n

        \u2020 Irenaios of Crete<\/span><\/p>\n

        \u2020 Isaiah of Denver<\/span><\/p>\n

        \u2020 Alexios of Atlanta<\/span><\/p>\n

        \u2020 Iakovos of the Princes\u2019 Islands<\/span><\/p>\n

        \u2020 Joseph of Proikonnisos<\/span><\/p>\n

        \u2020 Meliton of Philadelphia<\/span><\/p>\n

        \u2020 Emmanuel of France<\/span><\/p>\n

        \u2020 Nikitas of the Dardanelles<\/span><\/p>\n

        \u2020 Nicholas of Detroit<\/span><\/p>\n

        \u2020 Gerasimos of San Francisco<\/span><\/p>\n

        \u2020 Amphilochios of Kisamos and Selinos<\/span><\/p>\n

        \u2020 Amvrosios of Korea<\/span><\/p>\n

        \u2020 Maximos of Selyvria<\/span><\/p>\n

        \u2020 Amphilochios of Adrianopolis<\/span><\/p>\n

        \u2020 Kallistos of Diokleia<\/span><\/p>\n

        \u2020 Antony of Hierapolis, Head of the Ukrainian Orthodox in the USA<\/span><\/p>\n

        \u2020 Job of Telmessos<\/span><\/p>\n

        \u2020 Jean of Charioupolis, Head of the Patriarchal Exarchate for Orthodox Parishes of the Russian Tradition in Western Europe<\/span><\/p>\n

        \u2020 Gregory of Nyssa, Head of the Carpatho-Russian Orthodox in the USA<\/span><\/p>\n

        Delegation of the Patriarchate of Alexandria<\/strong><\/span><\/p>\n

        \u2020 Gabriel of Leontopolis<\/span><\/p>\n

        \u2020 Makarios of Nairobi<\/span><\/p>\n

        \u2020 Jonah of Kampala<\/span><\/p>\n

        \u2020 Seraphim of Zimbabwe and Angola<\/span><\/p>\n

        \u2020 Alexandros of Nigeria<\/span><\/p>\n

        \u2020 Theophylaktos of Tripoli<\/span><\/p>\n

        \u2020 Sergios of Good Hope<\/span><\/p>\n

        \u2020 Athanasios of Cyrene<\/span><\/p>\n

        \u2020 Alexios of Carthage<\/span><\/p>\n

        \u2020 Ieronymos of Mwanza<\/span><\/p>\n

        \u2020 George of Guinea<\/span><\/p>\n

        \u2020 Nicholas of Hermopolis<\/span><\/p>\n

        \u2020 Dimitrios of Irinopolis<\/span><\/p>\n

        \u2020 Damaskinos of Johannesburg and Pretoria<\/span><\/p>\n

        \u2020 Narkissos of Accra<\/span><\/p>\n

        \u2020 Emmanouel of Ptolemaidos<\/span><\/p>\n

        \u2020 Gregorios of Cameroon<\/span><\/p>\n

        \u2020 Nicodemos of Memphis<\/span><\/p>\n

        \u2020 Meletios of Katanga<\/span><\/p>\n

        \u2020 Panteleimon of Brazzaville and Gabon<\/span><\/p>\n

        \u2020 Innokentios of Burudi and Rwanda<\/span><\/p>\n

        \u2020 Crysostomos of Mozambique<\/span><\/p>\n

        \u2020 Neofytos of Nyeri and Mount Kenya<\/span><\/p>\n

        Delegation of the Patriarchate of Jerusalem<\/strong><\/span><\/p>\n

        \u2020 Benedict of Philadelphia<\/span><\/p>\n

        \u2020 Aristarchos of Constantine<\/span><\/p>\n

        \u2020 Theophylaktos of Jordan<\/span><\/p>\n

        \u2020 Nektarios of Anthidon<\/span><\/p>\n

        \u2020 Philoumenos of Pella<\/span><\/p>\n

        Delegation of the Church of Serbia<\/strong><\/span><\/p>\n

        \u2020 Jovan of Ohrid and Skopje<\/span><\/p>\n

        \u2020 Amfilohije of Montenegro and the Littoral<\/span><\/p>\n

        \u2020 Porfirije of Zagreb and Ljubljana<\/span><\/p>\n

        \u2020 Vasilije of Sirmium<\/span><\/p>\n

        \u2020 Lukijan of Budim<\/span><\/p>\n

        \u2020 Longin of Nova Gracanica<\/span><\/p>\n

        \u2020 Irinej of Backa<\/span><\/p>\n

        \u2020 Hrizostom of Zvornik and Tuzla<\/span><\/p>\n

        \u2020 Justin of Zica<\/span><\/p>\n

        \u2020 Pahomije of Vranje<\/span><\/p>\n

        \u2020 Jovan of Sumadija<\/span><\/p>\n

        \u2020 Ignatije of Branicevo<\/span><\/p>\n

        \u2020 Fotije of Dalmatia<\/span><\/p>\n

        \u2020 Athanasios of Bihac and Petrovac<\/span><\/p>\n

        \u2020 Joanikije of Niksic and Budimlje<\/span><\/p>\n

        \u2020 Grigorije of Zahumlje and Hercegovina<\/span><\/p>\n

        \u2020 Milutin of Valjevo<\/span><\/p>\n

        \u2020 Maksim in Western America<\/span><\/p>\n

        \u2020 Irinej in Australia and New Zealand<\/span><\/p>\n

        \u2020 David of Krusevac<\/span><\/p>\n

        \u2020 Jovan of Slavonija<\/span><\/p>\n

        \u2020 Andrej in Austria and Switzerland<\/span><\/p>\n

        \u2020 Sergije of Frankfurt and in Germany<\/span><\/p>\n

        \u2020 Ilarion of Timok<\/span><\/p>\n

        Delegation of the Church of Romania<\/strong><\/span><\/p>\n

        \u2020 Teofan of Iasi, Moldova and Bucovina<\/span><\/p>\n

        \u2020 Laurentiu of Sibiu and Transylvania<\/span><\/p>\n

        \u2020 Andrei of Vad, Feleac, Cluj, Alba, Crisana and Maramures<\/span><\/p>\n

        \u2020 Irineu of Craiova and Oltenia<\/span><\/p>\n

        \u2020 Ioan of Timisoara and Banat<\/span><\/p>\n

        \u2020 Iosif in Western and Southern Europe<\/span><\/p>\n

        \u2020 Serafim in Germany and Central Europe<\/span><\/p>\n

        \u2020 Nifon of Targoviste<\/span><\/p>\n

        \u2020 Irineu of Alba Iulia<\/span><\/p>\n

        \u2020 Ioachim of Roman and Bacau<\/span><\/p>\n

        \u2020 Casian of Lower Danube<\/span><\/p>\n

        \u2020 Timotei of Arad<\/span><\/p>\n

        \u2020 Nicolae in America<\/span><\/p>\n

        \u2020 Sofronie of Oradea<\/span><\/p>\n

        \u2020 Nicodim of Strehaia and Severin<\/span><\/p>\n

        \u2020 Visarion of Tulcea<\/span><\/p>\n

        \u2020 Petroniu of Salaj<\/span><\/p>\n

        \u2020 Siluan in Hungary<\/span><\/p>\n

        \u2020 Siluan in Italy<\/span><\/p>\n

        \u2020 Timotei in Spain and Portugal<\/span><\/p>\n

        \u2020 Macarie in Northern Europe<\/span><\/p>\n

        \u2020 Varlaam Ploiesteanul, Assistant Bishop to the Patriarch<\/span><\/p>\n

        \u2020 Emilian Lovisteanul, Assistant Bishop to the Archdiocese of Ramnic<\/span><\/p>\n

        \u2020 Ioan Casian of Vicina, Assistant Bishop to the Romanian Orthodox Archdiocese of the Americas<\/span><\/p>\n

        Delegation of the Church of Cyprus<\/strong><\/span><\/p>\n

        \u2020 Georgios of Paphos<\/span><\/p>\n

        \u2020 Chrysostomos of Kition<\/span><\/p>\n

        \u2020 Chrysostomos of Kyrenia<\/span><\/p>\n

        \u2020 Athanasios of Limassol<\/span><\/p>\n

        \u2020 Neophytos of Morphou<\/span><\/p>\n

        \u2020 Vasileios of Constantia and Ammochostos<\/span><\/p>\n

        \u2020 Nikiphoros of Kykkos and Tillyria<\/span><\/p>\n

        \u2020 Isaias of Tamassos and Oreini<\/span><\/p>\n

        \u2020 Barnabas of Tremithousa and Lefkara<\/span><\/p>\n

        \u2020 Christophoros of Karpasion<\/span><\/p>\n

        \u2020 Nektarios of Arsinoe<\/span><\/p>\n

        \u2020 Nikolaos of Amathus<\/span><\/p>\n

        \u2020 Epiphanios of Ledra<\/span><\/p>\n

        \u2020 Leontios of Chytron<\/span><\/p>\n

        \u2020 Porphyrios of Neapolis<\/span><\/p>\n

        \u2020 Gregory of Mesaoria<\/span><\/p>\n

        Delegation of the Church of Greece<\/strong><\/span><\/p>\n

        \u2020 Prokopios of Philippi, Neapolis and Thassos<\/span><\/p>\n

        \u2020 Chrysostomos of Peristerion<\/span><\/p>\n

        \u2020 Germanos of Eleia<\/span><\/p>\n

        \u2020 Alexandros of Mantineia and Kynouria<\/span><\/p>\n

        \u2020 Ignatios of Arta<\/span><\/p>\n

        \u2020 Damaskinos of Didymoteixon, Orestias and Soufli<\/span><\/p>\n

        \u2020 Alexios of Nikaia<\/span><\/p>\n

        \u2020 Hierotheos of Nafpaktos and Aghios Vlasios<\/span><\/p>\n

        \u2020 Eusebios of Samos and Ikaria<\/span><\/p>\n

        \u2020 Seraphim of Kastoria<\/span><\/p>\n

        \u2020 Ignatios of Demetrias and Almyros<\/span><\/p>\n

        \u2020 Nicodemos of Kassandreia<\/span><\/p>\n

        \u2020 Ephraim of Hydra, Spetses and Aegina<\/span><\/p>\n

        \u2020 Theologos of Serres and Nigrita<\/span><\/p>\n

        \u2020 Makarios of Sidirokastron<\/span><\/p>\n

        \u2020 Anthimos of Alexandroupolis<\/span><\/p>\n

        \u2020 Barnabas of Neapolis and Stavroupolis<\/span><\/p>\n

        \u2020 Chrysostomos of Messenia<\/span><\/p>\n

        \u2020 Athenagoras of Ilion, Acharnon and Petroupoli<\/span><\/p>\n

        \u2020 Ioannis of Lagkada, Litis and Rentinis<\/span><\/p>\n

        \u2020 Gabriel of New Ionia and Philadelphia<\/span><\/p>\n

        \u2020 Chrysostomos of Nikopolis and Preveza<\/span><\/p>\n

        \u2020 Theoklitos of Ierissos, Mount Athos and Ardameri<\/span><\/p>\n

        Delegation of the Church of Poland<\/strong><\/span><\/p>\n

        \u2020 Simon of Lodz and Poznan<\/span><\/p>\n

        \u2020 Abel of Lublin and Chelm<\/span><\/p>\n

        \u2020 Jacob of Bialystok and Gdansk<\/span><\/p>\n

        \u2020 George of Siemiatycze<\/span><\/p>\n

        \u2020 Paisios of Gorlice<\/span><\/p>\n

        Delegation of the Church of Albania<\/strong><\/span><\/p>\n

        \u2020 Joan of Koritsa<\/span><\/p>\n

        \u2020 Demetrios of Argyrokastron<\/span><\/p>\n

        \u2020 Nikolla of Apollonia and Fier<\/span><\/p>\n

        \u2020 Andon of Elbasan<\/span><\/p>\n

        \u2020 Nathaniel of Amantia<\/span><\/p>\n

        \u2020 Asti of Bylis<\/span><\/p>\n

        Delegation of the Church of the Czech lands and Slovakia<\/strong><\/span><\/p>\n

        \u2020 Michal of Prague<\/span><\/p>\n

        \u2020 Isaiah of Sumperk<\/span><\/p>","protected":false},"excerpt":{"rendered":"

        On Orthodox Marriage The institution of the family is threatened today by such phenomena as secularization and moral relativism. The Orthodox Church maintains, as her fundamental and indisputable teaching, that marriage is sacred. The freely entered union of man and woman is an indispensable precondition for marriage. In the Orthodox Church, marriage is considered to […]<\/p>\n","protected":false},"author":2,"featured_media":63730,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"two_page_speed":[],"footnotes":""},"categories":[99],"tags":[],"class_list":["post-63742","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-agia-kai-megali-sinodos"],"acf":[],"_links":{"self":[{"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/posts\/63742","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/comments?post=63742"}],"version-history":[{"count":1,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/posts\/63742\/revisions"}],"predecessor-version":[{"id":63743,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/posts\/63742\/revisions\/63743"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/media\/63730"}],"wp:attachment":[{"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/media?parent=63742"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/categories?post=63742"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/tags?post=63742"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}