The Canon Law Society of America commentary on the 1983 law code notes there’ve been “extensive changes” toward leniency in marriage rules since the Second Vatican Council, partly because such mixed marriages have become “more commonplace and socially acceptable.” Technically, marriage with a non-Christian involves “the impediment of disparity of cult.” The local bishop must issue a “dispensation” for “just and reasonable cause” to allow such a marriage in church. Thus Catholicism is much more open to intermarriage than much of Judaism (see below).
This site notes that “while the church isn’t particularly keen on Catholics marrying non-Christians, we can see that it often permits it.” Further comment observes that if it’s not clear the Catholic party will undertake the required promises the bishop will decline permission for a church wedding.
Also “if the non-Catholic spouse is clearly hostile to Catholicism, to the Catholic party’s continued practice of the faith after the marriage, or to the notion that the children of the marriage are to be raised Catholic, the bishop will be hard-pressed to find any justification.”Catholic weddings are bound to observe “canonical form.” Except in extraordinary circumstances this means the service occurs in a Catholic church, witnessed by a priest or deacon, and without a non-Catholic minister jointly officiating in the actual marriage rite (as opposed to other parts of a service).
Frankly, a whole lot of Americans flat-out don’t like us, or at least don’t know much about us.
Interfaith marriage tends to increase when a religious group becomes assimilated, which is slowly happening with Mormons.
Note that those same requirements hold when a Catholic marries a baptized Christian from a different denomination where there’s no “impediment.” The impediment, however, applies with marriages to those who consider themselves Christians but are not baptized (e.g.
Quakers, Salvation Army members) or whose churches practice baptism that Catholicism deems invalid on theological grounds (e.g.This is difficult in the LDS faith, where so much is expected of ordinary members. Wouldn’t there be more interfaith, part-Mormon marriages? Because of Mormonism’s strong emphasis on missionary work, approximately a third of part-member marriages will become same-faith marriages when the other spouse converts, sometimes many years down the road.It’s not just a matter of which church to attend; what about tithing? Riley says that in Mormonism, there is no stigma attached to being in a part-member marriage. (Incidentally, non-Mormon wives are almost twice as likely to convert to Mormonism as non-Mormon husbands.) These numbers are far higher than postmarital conversions in other religions, particularly in Judaism.A major survey of American Jews last year showed how rapidly matters have changed. Among Jews who have married since 2000, 58 percent have a non-Jewish spouse, compared with just over 40 percent for those married in the 1980s and only 17 percent for marriages prior to 1970. For example, there is no shaming of interfaith children (like one story in the book of an evangelical Sunday School teacher who told one of her students that Mommy was going to hell because she didn’t come to church–! But instead of creating more interfaith marriages, this persistent, long-term welcome mat actually cuts down on such marriages because . There are several stories in the book of non-Jewish spouses who decided to convert but had to repeatedly bang on the door of the synagogue to be accepted, since conversion is not the norm.