¹ For a detailed analysis of statistics, see Priester, Stephen, “Marriage, Divorce and Remarriage in the United States,” New Catholic World 229 (1986): 9–19.Google Scholar

² See Kelleher, Stephen J., Divorce and Remarriage for Catholics? (Garden City, NY: Doubleday, 1973);Google Scholar also Brunsman, Barry, New Hope for Divorced Catholics (New York: Harper & Row, 1985).Google Scholar

³ Ryan, Seamus, “Indissolubility of Marriage: Survey of Articles,” Furrow 24 (1973):150–59, 214–24, 272–84, 365–74, 523–39Google Scholar, reviews the literature of the late 1960s and early 1970s which was beginning to examine every aspect of the Catholic teaching on marriage: scriptural sources, patristic writings, the Eastern tradition, marriage as contract or covenant, papal dissolution of marriages, the indissolubility of consummated sacramental marriages, remarriage after divorce, and pastoral concerns. Doyle, Thomas, “The Theology of Marriage: Where We Are Today,” Studia Canonica 19/1 (1985): 81–98Google Scholar, similarly notes contemporary trends and contrasts them with the official teaching of the church.

⁴ Abstracted in “Can the Church Dissolve Sacramental Marriages?” Theology Digest 21/1 (Spring 1973): 32.Google Scholar

⁵ Örsy, Ladislas, “The Issue of Indissolubility: An Inquiry,” Thought 59 (09 1984): 360–72.CrossRefGoogle Scholar

⁶ Coriden, James A., “The Sacrament of Marriage—A Discipline in Search of a Theology,” CTSA Proceedings 34 (1979): 166.Google Scholar

⁷ See Boivin, Marcel, “On Dissolving Indissolubility,” New Blackfriars 56 (11 1975): 493–99;CrossRefGoogle ScholarCooke, Bernard, “Indissolubility: Guiding Ideal or Existential Reality?” in Roberts, William P., ed., Commitment to Partnership: Explorations of the Theology of Marriage (Mahwah, NJ: Paulist, 1987), 64–75;Google Scholar and Cosgrave, William, “Rethinking the Indissolubility of Marriage,” Furrow 31/1 (01 1990): 8–23.Google Scholar

⁸ For a fuller treatment of this, see L'Huiller, Pierre, “L'indissolubilité du mariage dans le droit et la pratique orthodoxes,” Studia Canonica 21/2 (1987): 239–60;Google Scholar Raymond Vaillancourt, “Théologie de l'indissolubilité du mariage dans l'église catholique romaine,” ibid., 261-64; and William Wamboldt, “Canon Law on Indissolubility of Marriage in the Roman Catholic Church,” ibid., 265-70.

⁹ Cuenin, Walter, “Questions: Faith, Sacrament and Law: Marriage and Baptized Non-Believers,” Origins 8/21 (11 9, 1978): 321–28Google Scholar, reviews the development of the problematic in France, where the situation achieved acuteness earlier than it did in the United States. See also O'Callaghan, Denis, “Faith and the Sacrament of Marriage,” Irish Theological Quarterly 52/3 (1986): 161–79.CrossRefGoogle Scholar

¹⁰ Quoted in “Faith, Sacrament, Contract, and Christian Marriage: Disputed Questions,” Theological Studies 43/3 (09 1982): 392.Google Scholar Note the Commission's apparent unwillingness to use the term, “non-sacramental marriage.”

¹¹ Ibid., 391.

¹² Wood, Susan, “The Marriage of Baptized Non-Believers: Faith, Contract, and Sacrament,” Theological Studies 48/2 (06 1987): 279–301.CrossRefGoogle Scholar

¹³ Lawler, Michael, “Faith, Contract, and Sacrament in Christian Marriage: A Theological Approach,” Theological Studies 52/4 (12 1991): 712–31.CrossRefGoogle Scholar See also his article, “The Mutal Love and Personal Faith of the Spouses as the Matrix of the Sacramental Marriage,” Worship 65/4 (07 1991): 339–61Google Scholar, which presents the same thesis without the running argument against Wood.

¹⁴ Baudot, Denis, L'inséparabilité entre le contrat et le sacrément de manage: La discussion après le Concile Vatican II (Rome: Editrice Pontificia Universita Gregoriana, 1987).Google Scholar

¹⁵ Himes, Michael J., “The Intrinsic Sacramentality of Marriage: The Theological Ground for the Inseparability of Validity and Sacramentality in Marriage,” Jurist 50/1 (1990): 198–220.Google Scholar

¹⁶ See O'Callaghan, Denis, “Marriage as Sacrament” in Bockle, Franz, ed., The Future of Marriage as Institution (New York: Herder and Herder, 1970), 101–10.Google Scholar

¹⁷ Boff, Leonardo, “The Sacrament of Marriage” in Bassett, William and Huizing, Peter, eds., The Future of Christian Marriage (New York: Herder and Herder, 1973), 22–33.Google Scholar

¹⁸ Wrenn, Lawrence G., “Refining the Essence of Marriage,” Jurist 46/2 (1986): 532–51.Google Scholar

¹⁹ Dominian, Jack, “Marriage as a Continuing Sacrament,” Teilhard Review 22/1 (Spring 1978): 9–14.Google Scholar See also his “Christian Marriage” in Roberts, , ed., Commitment to Partnership, 158–66.Google Scholar

²⁰ Cooke, Bernard, Sacraments and Sacramentality (Mystic, CT: Twenty-Third, 1983), 87–93.Google Scholar

²¹ See Malone, Richard and Connery, John R., eds., Contemporary Perspectives on Christian Marriage: Propositions and Papers from the International Theological Commission (Chicago: Loyola University Press, 1984);Google Scholar also Elliot, Peter, What God Has Joined (Canfield, OH: Alba House, 1990).Google Scholar

²² Lonergan, Bernard, Insight: A Study of Human Understanding (London: Longman, 1957), xxv, 13–19, 35–43.Google Scholar

²³ Kuhn, Thomas, The Structure of Scientific Revolutions (Chicago: University of Chicago Press, 1962), esp. chaps. 1 and 9.Google Scholar

²⁴ This analysis is presented in greater detail with application to the Catholic sacramental system by Martos, Joseph, “The Copernican Revolution in Sacramental Theology” in Hegy, Pierre, ed., The Church in the Nineties: Its Legacy, Its Future (Collegeville, MN: Liturgical Press, 1993), 104–16.Google Scholar

²⁵ Mackin, Theodore, The Marital Sacrament (Mahwah, NJ: Paulist, 1989).Google Scholar

²⁶ The concept of phlogiston was introduced around 1700 by scientists who wanted to explain why some materials burned while others did not. According to the phlogiston theory of combustion, materials such as wood contained large amounts of phlogiston, and hence were able to be burned. The ashes left after burning were thought to be the components of wood that were not phlogiston. On the other hand, materials such as iron contained little phlogiston and hence were not easily able to be burned. The concept of phlogiston was eventually abandoned when the experimental data concerning combustion were shown to be more adequately accounted for by a theory which explained burning as rapid oxidation, or the combining of oxygen with other elements to form gases and release energy in the form of light and heat. For greater detail, see Taton, René, ed., The Beginnings of Modern Science (New York: Basic Books, 1964), 329–32.Google Scholar

²⁷ Similarly, variations in personality and temperament were explained since the time of the ancient Greeks as due to the dominance in different individuals of one of four basic humors or body fluids: blood, phlegm, black bile, and yellow bile. The theory that there is a connection between body fluids and human temperament was not abandoned until the eighteenth century. See Hunt, Morton, The Story of Psychology (Garden City, NY: Doubleday, 1993), 18.Google Scholar

²⁸ The more customary way of expressing this belief is to assume that the theoretical is identical with the factual, much as those who, before Columbus, adhered to the concept of a flat earth assumed that the earth was flat.

²⁹ See Mackin, , The Marital Sacrament, 518.Google Scholar

³⁰ This is the philosophical implication of Gödel's theorem which was first grasped and exploited by Hegel in The Phenomenology of Mind and which Lonergan in Insight uses to argue that the ultimate context of all thought cannot be a conceptual system such as Hegel's dialectic but must be the dynamic functioning of human intelligence itself. See Lonergan, , Insight, xxv–xxviii, 564–68.Google Scholar

³¹ For a fuller account, see Berger, Peter and Luckmann, Thomas, The Social Construction of Reality (Garden City, NY: Doubleday, 1966);Google Scholar also John, and Busch, Gladys, Sociocybernetics (Jeffersonville, IN: Social Systems Press, 1992).Google Scholar

³² The majority of recent books and articles written by and for Catholics about marriage can be understood as falling within this category. As examples, see Challon, and Roberts, William, Partners in Intimacy: Living Christian Marriage Today (Mahwah, NJ: Paulist, 1988);Google ScholarDenise, and Carmody, John, Becoming One Flesh: Growth in Christian Marriage (Nashville: Upper Room, 1984);Google ScholarHart, Thomas and Fischer, Kathleen, The First Two Years of Marriage (Mahwah, NJ: Paulist, 1983);Google ScholarDominian, Jack, Marriage, Faith and Love (New York: Crossroad, 1982);Google Scholar and Anzia, Joan and Durkin, Mary, Marital Intimacy: A Catholic Perspective (Chicago: Loyola University Press, 1980).Google Scholar

³³ See Mackin, Theodore, What Is Marriage? (Mahwah, NJ: Paulist, 1982)Google Scholar for the major developments through twenty centuries of European cultures. The variety of marriage customs and arrangements increases even further if one examines non-European cultures, of which Catholic theology and canon law have taken no cognizance from their beginning to the present.

³⁴ For an example of how this was done in one African society with the assistance of a culturally aware missionary, see Donovan, Vincent, Christianity Rediscovered (Maryknoll, NY: Orbis, 1987).Google Scholar

³⁵ See Mackin's, critique on these points in The Marital Sacrament, 664–65.Google Scholar