THE NEW SCHAFF-HERZOG
kaskia, and died on the way. His grave was discovered at Point St. Ignace, Mich., in 1877.
Bibliography: R. G. Thwaites, Father Marquette, New York, 1902; idem, in Jesuit Relations and Allied Documents, Cleveland, 1896 sqq.; J. Sparks, Library of American Biography, vol. x., Boston, 1838; H. H. Hurlbut, Father Marquette at Mackinaw and Chicago, Chicago, 1878; S. Hedges, Father Marquette, Discoverer of the Mississippi, New York, 1903.
MARQUIS, DAVID CALHOUN: Presbyterian; b. in Lawrence Co., Pa., Nov. 15, 1834. He was educated at Jefferson College, Cannonsburg, Pa. (A.B., 1857), and after teaching for three years
(1857-60), studied at Western Theological Seminary, Allegheny, Pa. (1860-62), and the Theological Seminary of the Northwest (now McCormick Theological Seminary, Chicago), from which he was graduated in 1863. He then held successive pastorates in his denomination at Decatur, 111. (1863-1866), North Church, Chicago (1866-70), Westminster Church, Baltimore, Md. (1870-78), and Lafayette Park Church, St. Louis, Mo. (1878-83), and since 1883 has been professor of New-Testament literature and exegesis at McCormick Theological Seminary. He was also moderator of the General Assembly of the Presbyterian Church at Minneapolis, Minn., in 1886.
I. The History of Marriage.
Marriage in Primitive Society (§ 1).
Marriage among Greeks and Romans (§ 2).
New -Testament View of Marriage (§3).
Marriage in the Primitive Church (§ 4).
Medieval Estimate of Marriage (§ 5).
Luther's Conception (§ 6).
Kant, Fichte, and Schleiermacher (§7).
Ethical Basia of Marriage (§ 8).
Practical Considerations (§ 9).
Misalliance and Morganatic Marriage (§ 10).
Wedding Customs (§ 11). II. Marriage Law. J. History of Marriage Law.
Development of Ecclesiastical Jurisdiction over Marriage (§ 1).
i. History of Marriage: In the general use of the term, marriage is a union between a man and a woman which is intended to be permanent and is recognized by society. The views concerning the number, rights, and duties of married persons and concerning the dissolubility of marriage have differed much and still differ in various places. The Christian view, based on Mark x. 6-8, is that the union of one man and one woman for i. Marriage life is the order intended by the creain Primitive tor; but Gen. ii. 18-24 has lost its
Society. authoritative force as a proof text since sociology shows that monogamy is a result late in its development. According to the researches of Bachofen, Morgan, McLennan and others concerning the matriarchate, an extensive community in women was the first stage; with the origin of the patriarchate and of private property woman took the position of a chattel, polygamy was originated, after which the rights of private property and of inheritance led to monogamy. It is true, the conclusions concerning the evolution of marriage on the basis of the researches of Bachofen concerning the matriarchate and of Morgan concerning the system of affinity of the Indians have been contested by Grosse, Westermarck, and others, on the ground that occasional underlying facts, which have been interpreted as remnants of older periods, admit and even demand another interpretation, since such conceptions presuppose paternal right and the view that the wife was the property of the husband. But in spite of these modifications, even the possibility that monogamy was the
MARRIAGE.
Marriage Secularized by Protestantism (§ 2).
Minister and Materia Sacramenti in Marriage (§3).
Ratum and Legitimum Matrimonium (§ 4).
2. Theory and Contracting of Marriage. Influence of Roman Law (§ 1). Teutonic Elements (§ 2).
^-Relation of Canon to Roman and Teutonic Law (§3).
Decline of the Importance of the Betrothal (§ 4).
Theory of Marriage in Early Lutheran Rituals (s 5).
Development of Civil Marriage (§ 6).
3. Impediments to Marriage. Classification of Impediments (§ 1). Canonical Impediments (§ 2). Consanguinity (§ 3). Affinity (§ 4).
Affinity in Canon Law and Early
Protestantism (§ 5). Spiritual Relationship and Difference
of Religion (§ 6). Impotence and Adultery (§ 7). Error (§ 8).
Obstructing Impediments (§ 9). The Removal of Impediments (§ 10). i^4. Dissolution of Marriage.
Classes of Dissolution of Marriage
(§ 1). In the Early Church (§ 2). In the Roman Catholic Church (§ 3). Divorce in the Protestant Church
(§4). Remarriage of the Divorced (§ 5). 5. Mixed Marriages.
The Roman Catholic Position (§ 1). Present Roman Catholic Usage (§ 2). Lutheran Usage (§ 3).
original form of marriage has not been shown. The conditions of monogamy, namely, a higher estimation of woman, the individualization of spiritual life, and consciousness of immorality of illegitimate intercourse, are the results of an extended historical development. Even in Israel the status in Gen. i. and ii. was preceded by a lower moral status such as is involved in polygamy, purchase of the bride, and the slavery of women. MBut Christian judgment is not refuted by the fact that its idea of marriage has only gradually unfolded under the cooperation of economic and other factors in the development of culture, since the same is true of the individual. Its basis, however, must be different; instead of using tradition, it must employ the idea of inner necessity. Since God has created nature for a moral purpose, the ethical gifts developed from the distinction of sex must be understood as the original purpose of God in creating man and woman just as they are independent of the economic conditions which cooperated in their origin. The same applies also to indissoluble monogamy if it be necessary for the conservation of those gifts. For Jewish conceptions and practise see Family and Marriage Relations, Hebrew.
Among the Greeks and Romans the dignity of marriage as an institution having divine sanction was based upon its importance for the family (which was a group of citizens with full civil and political rights, consisting of several generations and consolidated by its own cult) and for the State. Its purpose was the birth of legitimate sons to continue the family cult and to form a body of citizens.