Column Good marital sexuality mirrors the love of God
By ROSEMARY RADFORD
RUETHER
The idea that marriage is a
sacrament is rooted in the Epistle to the Ephesians, which makes the relation
of husband and wife analogous to the relation of Christ and the church. This
idea was picked up in St. Augustines writings on marriage in the late
fourth century. Augustine spoke of three reasons for the good of
marriage: the goodness of progeny, the control of lust, and
mysterium or the imaging in marriage of the relation of Christ and
the church.
Yet Augustine also argued, with other church fathers of his time,
that the blessings on progeny given by God in Genesis 1:28 had been superseded
by the coming of Christ. Marriage was still good and allowed in the Christian
era, but the highest way of life was virginity or sexual continence. It was
this way of life that represented the redemptive community of heaven where
there will be no marriage or giving in marriage. Following Luke
20:35, those who are accounted worthy to attain that heavenly time will
anticipate it by not marrying now. Augustine argued for a spiritual hierarchy
in heaven, with the virgins and continent widows on a higher level than the
married. Thus the married were distinctly third rate in Augustines view
of the church and the kingdom of heaven.
Augustine also believed that all sexuality, even within marriage,
had been corrupted by the fall. It was not possible to engage in the sexual act
without sinful concupiscence. This was forgiven within marriage if sex was
engaged in solely for the sake of procreation, but sexual pleasure in marriage
that impeded procreation is equivalent to fornication. This is the root of the
anti-birth control tradition in Western Christianity. For Augustine, marital
sex even for procreation was always tainted by lust, which dragged the
manly mind down from its heavenly heights to wallow in the flesh. Hence
marital sex could never properly be an expression of love that mirrored the
love of humans and God. Rather he thought of marital sex as always having an
element of enmity between husband and wife, since the act itself corrupted the
soul toward its lower, sinful self.
Augustine expressed this view in a commentary on the Sermon on the
Mount where he compared sexual love of ones wife to loving ones
enemies. Husbands are told in one and the same woman to love the creature
of God whom he desired to be renewed, but to hate the corruptible and mortal
conjugal connection and sexual intercourse: to love in her what is
characteristic of a human being, but to hate what belongs to her as a
wife. Augustine thought that love between husband and wife could lose
this enmity only when sexual relations were given up.
These views of the inherent negativity of marital sexuality
prevented the Western Christian tradition from developing the insight that
marriage is sacramental in a way that included marital sexuality. This was in
sharp contrast to the mystical Jewish tradition that believed that the sexual
embrace of a faithful Jewish couple, especially on the eve of the Sabbath,
mirrored the embrace of God and his Shekinah. In this sexual embrace, the union
of the masculine and feminine aspects of God is prefigured, pointing toward the
ultimate healing and redemption of the world in union with God.
For mystical Judaism, marital sexuality was itself sacramental, an
expression of sacred and redemptive communion. By contrast, the Western
Catholic tradition used the idea of marriage as a sacrament primarily to argue
for its indissolubility and hence the inadmissibility of divorce and
remarriage. But, following Augustine, marital sexuality itself was tainted, and
those who would be genuinely spiritual should give up sex.
In the 16th century, Luther and the Reformers rejected the whole
tradition of celibacy as a higher spiritual vocation than marriage and a
requirement for ordained ministry. For Luther, marriage is an ordinance of
creation, and all human beings are normatively called to marry in order to
continue the creation of the world. For Luther, sexuality is corrupted by lust,
but also hardly anyone is capable of living without it. Thus celibacy leads
primarily to falling below faithful marital sexuality into fornication, not
rising above it. On these grounds, Luther rejected celibacy as a higher
vocation and demanded that all Christians, with some rare exceptions,
marry.
But Luther also rejected marriage as a sacrament. For Luther a
sacrament is an ordinance of Christ related to redemption. Marriage was not
founded by Christ as an expression of redemptive grace, but is an ordinance of
creation given by God at the creation of the world. The only sacraments, for
Luther and other Reformers, are baptism and the Lords Supper. Since
marriage is not a sacrament, it is also dissoluble. Divorce with remarriage is
possible, although only for very serious reasons: primarily for desertion and
adultery. Thus Protestantism and Catholicism have sharply differing views of
the sacramentality of marriage.
The Protestant view that marriage is an ordinance of creation has
not only allowed for divorce and remarriage. But it also is the basis for the
Christian Right view that the male-headed family is founded by God at creation.
Family is not a historical construct with several possible forms. Rather, there
is only one right form of the family, mandated by God at creation. It is this
view of the male-headed family as an unchangeable ordinance of creation that
underlies the current family values debate in the United
States.
It seems that the time is overdue for a serious discussion of the
sacramentality of marriage that might mediate between these two contrary
traditions. We can think in a different way about marriage as a sacramental
imaging of the relation of Christ and the church. Rather than thinking of one
form of the family (the male-headed family) as a creational norm, we should
think of marriage as an expression of the quest for redemptive community. Male
domination is not redemptive but an oppressive human historical construct that
needs to be transcended by redemptive mutuality between spouses, family members
and community.
Marriage is related to church as one expression of redemptive
community, rather than being either negated by redemptive future hope, or made
an unchangeable expression of an oppressive relationship of the past.
Christians need to ask whether good marital sexuality itself might be
understood as a means of grace that mirrors the love of God and the healing of
the relation of God and the world, as in the Jewish tradition, rather than as
sinful lust forgiven for the sake of progeny, but having in itself no redeeming
value.
Rosemary Radford Ruether is a professor of theology at
Garrett-Evangelical Theological Seminary, Evanston, Ill., and the author of
Christianity and the Making of the Modern Family (Beacon Press, 2000).
Her e-mail address is Rosemary.Ruether@nwu.edu
National Catholic Reporter, May 25,
2001
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