{"id":27529,"date":"2014-10-06T14:10:48","date_gmt":"2014-10-06T19:10:48","guid":{"rendered":"https:\/\/praytellblog.com\/?p=27529"},"modified":"2025-05-28T02:34:23","modified_gmt":"2025-05-28T07:34:23","slug":"the-sacramentality-of-second-marriage-divine-mercy-after-divorce","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2014\/10\/06\/the-sacramentality-of-second-marriage-divine-mercy-after-divorce\/","title":{"rendered":"The Sacramentality of Second Marriage: Divine Mercy after Divorce?"},"content":{"rendered":"

This week, Catholics are listening attentively to the deliberations of the bishops gathered for the Synod in Rome. Throughout this year, Catholics have inquired whether or not the Orthodox Church might offer a perspective on the sacramentality of marriage by referring to the Orthodox rite of second marriage. In late May, the discussion intensified among some observers when a short essay by Nicola Bux titled \u201cThe Orthodox Church and Second Marriages\u201d <\/a>was distributed through social media.<\/p>\n

In his essay, Bux claims that second marriages in Orthodoxy are akin to \u201csacramentals,\u201d asserting that the replacement of communion with a common cup in the marriage ceremony \u201cappears to be an attempt to \u2018de-sacramentalize\u2019 the marriage.\u201d Bux suggests that second and third marriages caused \u00a0“growing embarrassment” that resulted in the “disappearance of Eucharistic communion from Byzantine marriage ceremonies,” because the second and third marriages had compromised the integrity of the Eucharist.<\/p>\n

Liturgical scholarship on the rite of marriage demonstrates that the use of the cup in the Byzantine rite of marriage is of domestic origins, not a remnant of the Eucharist (Peter Galadza and most recently, Gabriel Radle). For Orthodox theology, authentic sacramentality does not depend on identifying particular ritual actions as epicletic (such as sharing the cup or participating in the rite of crowning). The integrity of divine action depends on the rite as a whole, and I believe that a strong case can be made for the sacramentality of the rite of second marriage.<\/p>\n

The rite of second marriage certainly has a penitential character. In Orthodoxy, the pastoral application of the rite varies by diocese for the rites of marriage and second marriage, so for the purposes of this post, I will refer to the guidelines and text of the rite published in English by the Antiochian Orthodox Archdiocese of America<\/a>.<\/p>\n

The guidelines state that the bride\u2019s gown may not be white, her father may not give her away, there is to be no bridal procession, and the clergy are not to attend the dinner. From the outset, a sense of gravitas<\/em> permeates the entire celebration. The distinctive character of the rite of second marriage occurs with the prayers on pages 4-5. The prayers petition God to forgive the couple of their sins, referring to the forgiveness God granted Rahab, the Publican, and the thief on the cross. The second prayer refers to Paul\u2019s sentence on the benefit of marriage in 1 Corinthians 7:9: \u201cit is better to marry in the Lord than to burn.\u201d Clearly, these two prayers were composed to establish that the parties seeking marriage needed to repent before entering into the covenant of marriage for the second, or even third time.<\/p>\n

Despite the emphasis on repentance and the gravitas<\/em> of second marriage we see in the Antiochian Archdiocese\u2019s guidelines that diminish the ornamentation of the rite, the couple still receives the fullness of the sacrament. They are betrothed by the exchange of rings; they receive divine forgiveness; and then they participate in the rite of crowning in its fullness, including the sharing of the common cup. The position of the prayers of repentance\u00a0is of central importance: the couple repents before they receive the rite of crowning, suggesting a parallel with the practice of receiving the sacrament of penance before partaking of holy communion.<\/p>\n

My own take on the rite of second marriage is that it honors an anamnesis of divine mercy: despite failures, men and women whose marriages have failed can enter into the holy covenant again. The rite functions as a rehearsal for their second marriage: the Church beckons them to repent so that this repentance would permeate the elements of their shared daily life. The placement of repentance before crowning demonstrates that there is no deprivation of full participation in the communities of marriage and the Church once the couple has repented.<\/p>\n

I see something very healthy in this rite, a reminder that marriage itself is Paschal, a daily rehearsal in preparation for life in God\u2019s kingdom. Most priests require couples who have been divorced to receive marriage through this rite, though there are exceptions (some priests omit the penitential portions, depending on the circumstances of the first marriage). I simply cannot see anything in the rite of second marriage that would lead one to reduce its sacramentality or compare it unfavorably with the rite of marriage. I also think that this rite offers lessons informative for all Christians; let the reader decide.<\/p>\n

In civil terms, however, the path through divorce and family restructuring can be complex and emotionally taxing. This is where a supportive and knowledgeable advocate can make a transformative difference. The Law Office of Stephen Spurgeon<\/a> understands that family law is more than legal paperwork \u2014 it\u2019s about navigating some of life\u2019s most sensitive transitions with compassion and clarity. Whether dealing with child custody, spousal support, or the division of marital assets, the firm provides guidance grounded in experience and empathy.<\/p>\n

For individuals seeking to protect their rights while honoring the emotional stakes involved, having a firm like this in your corner offers reassurance and clarity in a moment that can often feel chaotic. Their approach echoes the same underlying principle of the rite \u2014 that even in the face of pain, there is a way forward marked by dignity, care, and renewed purpose.<\/p>\n

Divorce and custody battles don\u2019t just shuffle papers\u2014they shake foundations. When family life starts to splinter, people don\u2019t just need a lawyer; they need someone who gets what it means to lose the familiar and still move forward with your head held high. A good family attorney doesn\u2019t just argue motions\u2014they help hold the emotional center steady.<\/p>\n

Some firms just push paper. Knutson + Casey<\/a> does something different. They pay attention\u2014to the silences in a room, to the way a client shifts when talking about their kids, to the parts of a case that aren\u2019t written in legal briefs. That\u2019s the kind of insight that changes outcomes. It\u2019s not about flash; it\u2019s about follow-through, patience, and the steady hand of someone who\u2019s done this before\u2014with respect and resolve.<\/p>\n

Because when the dust settles, what matters most is how you stood through the storm. With the right advocate, you’re not just reacting to change\u2014you\u2019re shaping your future with integrity and intention. A seasoned family lawyer doesn\u2019t promise to fix everything, but they do promise to walk beside you, every steady step of the way.<\/p>\n","protected":false},"excerpt":{"rendered":"

The guidelines state that the bride\u2019s gown may not be white, her father may not give her away, there is to be no bridal procession, and the clergy are not to attend the dinner. From the outset, a sense of gravitas<\/i> permeates the entire celebration.<\/p>\n","protected":false},"author":56,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[10,12,43,13,167,31],"tags":[],"class_list":["post-27529","post","type-post","status-publish","format-standard","hentry","category-ddw-holy-see","category-devotions-and-sacramentals","category-eastern-liturgy","category-ecumenism","category-marraige","category-sacramental-theology"],"yoast_head":"\nThe Sacramentality of Second Marriage: Divine Mercy after Divorce? - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2014\/10\/06\/the-sacramentality-of-second-marriage-divine-mercy-after-divorce\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Sacramentality of Second Marriage: Divine Mercy after Divorce? - Home\" \/>\n<meta property=\"og:description\" content=\"The guidelines state that the bride\u2019s gown may not be white, her father may not give her away, there is to be no bridal procession, and the clergy are not to attend the dinner. 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