in Cana of Galilee (John ii. 1-11), or when, in consequence of the well-known question of the Pharisees, he disclosed the true conception about marriage, and said, What God hath joined together, let no man put asunder (Matt. xix. 3-12), or after his resurrection, when for forty days he appeared to his disciples, and spoke to them of the things pertaining to the kingdom of heaven, that is, of what had reference to the establishment of his church (Acts i. 3), the Gospel does not say anything: for there are many other things, which Jesus did, which are not written in these books (John xx. 30; xxi. 25).” (p. 479.)
But that is the very reason why it is considered proved.
235. The visible side of marriage, and invisible actions. The visible side of marriage is this, that groom and bride promise to be husband and wife, and the priest pronounces certain words. The invisible side: (1) grace sanctifies the union, as of Christ with the church; (2) strengthens, as Christ with the church; (3) coöperates in the performances of the obligations, as Christ with the church. Suddenly there is for some reason introduced the comparison of Christ and the church with husband and wife, and in that the invisible side of the sacrament is supposed to lie.
236. Who may perform the sacrament of marriage, and what is demanded of those who proceed to this sacrament. Popes may unite in marriage; the Orthodox (or at least one of the contracting parties an Orthodox) may marry. All others do not marry, but only cohabit.
237. The properties of Christian marriage, sanctified by the sacrament. One may marry only one woman, and divorce is granted only in the case of adultery. All that is regarded as a sacrament founded by God himself.
Of the sacrament of priesthood.
238. Connection with the preceding; the priesthood, as a special divinely established ministration in the church
