Scriptures on Marriage

Douay-Rheims/Vulgate

(Ephesians 5:22-33) Let women be subject to their husbands, as to the Lord: Because the husband is the head of the wife, as Christ is the head of the church. He is the saviour of his body. Therefore as the church is subject to Christ: so also let the wives be to their husbands in all things. Husbands, love your wives, as Christ also loved the church and delivered himself up for it: That he might sanctify it, cleansing it by the laver of water in the word of life: That he might present it to himself, a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. So also ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever hated his own flesh, but nourisheth and cherisheth it, as also Christ doth the church: Because we are members of him, body, of his flesh and of his bones. For this cause shall a man leave his father and mother: and shall cleave to his wife. And they shall be two in one flesh. This is a great sacrament: but I speak in Christ and in the church. Nevertheless, let every one of you in particular love for his wife as himself: And let the wife fear her husband.

5:22 Mulieres viris suis subditæ sint, sicut Domino: 5:23 quoniam vir caput est mulieris: sicut Christus caput est Ecclesiæ: Ipse, salvator corporis eius. 5:24 Sed sicut Ecclesia subiecta est Christo, ita et mulieres viris suis in omnibus. 5:25 Viri, diligite uxores vestras, sicut et Christus dilexit Ecclesiam, et seipsum tradidit pro ea, 5:26 ut illam sanctificaret, mundans lavacro aquæ in verbo vitæ, 5:27 ut exhiberet ipse sibi gloriosam Ecclesiam, non habentem maculam, aut rugam, aut aliquid huiusmodi, sed ut sit sancta et immaculata. 5:28 Ita et viri debent diligere uxores suas ut corpora sua. Qui suam uxorem diligit, seipsum diligit. 5:29 Nemo enim umquam carnem suam odio habuit: sed nutrit, et fovet eam, sicut et Christus Ecclesiam: 5:30 quia membra sumus corporis eius, de carne eius, et de ossibus eius. 5:31 Propter hoc relinquet homo patrem, et matrem suam, et adhærebit uxori suæ: et erunt duo in carne una. 5:32 Sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia. 5:33 Verumtamen et vos singuli, unusquisque uxorem suam sicut seipsum diligat: uxor autem timeat virum suum.

(Colossians 3:18-19) Wives, be subject to your husbands, as it behoveth in the Lord. Husbands, love your wives and be not bitter towards them.

3:18 Mulieres subditæ estote viris, sicut oportet, in Domino. 3:19 Viri diligite uxores vestras, et nolite amari esse ad illas.

(1 Peter 3:1-7) In like manner also, let wives be subject to their husbands: that, if any believe not the word, they may be won without the word, by the conversation of the wives, Considering your chaste conversation with fear. Whose adorning, let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel: But the hidden man of the heart, in the incorruptibility of a quiet and a meek spirit which is rich in the sight of God. For after this manner heretofore, the holy women also who trusted in God adorned themselves, being in subjection to their own husbands: As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well and not fearing any disturbance. Ye husbands, likewise dwelling with them according to knowledge, giving honour to the female as to the weaker vessel and as to the co-heirs of the grace of life: that your prayers be not hindered.

3:1 Similiter et mulieres subditæ sint viris suis: ut et si qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant, 3:2 considerantes in timore castam conversationem vestram. 3:3 Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus: 3:4 sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples. 3:5 Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subiectæ propriis viris. 3:6 Sicut Sara obediebat Abrahæ, dominum eum vocans: cuius estis filiæ benefacientes, et non pertimentes ullam perturbationem. 3:7 Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et coheredibus gratiæ vitæ: ut non impediantur orationes vestræ.

What God hath joined together, let no man put asunder

(Matthew 19:3-6) And there came to him the Pharisees tempting him, saying: Is it lawful for a man to put away his wife for every cause? Who answering, said to them: Have ye not read, that he who made man from the beginning, made them male and female? And he said: For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be in one flesh. Therefore now they are not two, but one flesh. What therefore God hath joined together, let no man put asunder.

19:3 Et accesserunt ad eum Pharisæi tentantes eum, et dicentes: Si licet homini dimittere uxorem suam, quacumque ex causa? 19:4 Qui respondens, ait eis: Non legistis, quia qui fecit hominem ab initio, masculum, et feminam fecit eos? et dixit: 19:5 Propter hoc dimittet homo patrem, et matrem, et adhærebit uxori suæ, et erunt duo in carne una. 19:6 itaque iam non sunt duo, sed una caro. Quod ergo Deus coniunxit, homo non separet.

(Mark 10:11-12) And he saith to them: Whosoever shall put away his wife and marry another committeth аdultеry against her. And if the wife shall put away her husband and be married to another, she committeth аdultеry.

10:11 Et ait illis: Quicumque dimiserit uxorem suam, et aliam duxerit, adulterium committit super eam. 10:12 Et si uxor dimiserit virum suum, et alii nupserit, mœchatur.

(Luke 16:18) Every one that putteth away his wife and marrieth another committeth аdultеry: and he that marrieth her that is put away from her husband committeth аdultеry.

16:18 Omnis, qui dimittit uxorem suam, et alteram ducit, mœchatur: et qui dimissam a viro ducit, mœchatur.

(1 Corinthians 7:10-11) But to them that are married, not I, but the Lord, commandeth that the wife depart not from her husband. And if she depart, that she remain unmarried or be reconciled to her husband. And let not the husband put away his wife.

7:10 Iis autem, qui matrimonio iuncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere: 7:11 quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.


“The Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church's teaching about the indissolubility of marriage.

Reconciliation in the sacrament of Penance which would open the way to the Eucharist, can only be granted to those who, repenting of having broken the sign of the Covenant and of fidelity to Christ, are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means, in practice, that when, for serious reasons, such as for example the children's upbringing, a man and a woman cannot satisfy the obligation to separate, they ‘take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples.’

Similarly, the respect due to the sacrament of Matrimony, to the couples themselves and their families, and also to the community of the faithful, forbids any pastor, for whatever reason or pretext even of a pastoral nature, to perform ceremonies of any kind for divorced people who remarry. Such ceremonies would give the impression of the celebration of a new sacramentally valid marriage, and would thus lead people into error concerning the indissolubility of a validly contracted marriage.

By acting in this way, the Church professes her own fidelity to Christ and to His truth. At the same time she shows motherly concern for these children of hers, especially those who, through no fault of their own, have been abandoned by their legitimate partner.

With firm confidence she believes that those who have rejected the Lord's command and are still living in this state will be able to obtain from God the grace of conversion and salvation, provided that they have persevered in prayer, penance and charity.”

(John Paul II, Familiaris Consortio.)


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