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Marriage in the Light of the Ecclesiological Paradigm of Unity. Selected Issues

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Marriage in the Light of the Ecclesiological Paradigm of Unity. Selected Issues E-Theologos, Vol. 3, No. 2 DOI 10.2478/v10154-012-0019-4 Marriage in the Light of the Ecclesiological Paradigm of Unity. Selected issues Andrzej Pastwa University of Silesia in Katowice, Poland, Faculty of Theology 1. Unity – paradigm of the theology of marriage In the face of rapid and profound social-cultural changes occurring in the contemporary world, the fathers of the Second Vatican Council aptly diagnosed a crucial field of pastoral activity; and that is “Fostering the No- bility of Marriage and the Family”1. Consequently, responding to the signs of the time, they boldly undertook the work of renovation of the Church teaching on marriage. However, we should currently take into account the important observance made by the prominent witness to those events in the Council chamber. Pope Benedict XVI clearly points out that: the coun- cil aggiornamento was far from “breaking off” with the traditional doctrine of de matrimonio 2; on the contrary, the aim was to merge around a theo- logical synthesis 3 its scattered and often incoherent areas and above all to overcome the dualism between the natural dimension of the marriage in- stitution and the spiritual reality of the sacrament 4. The attempt at integral interpretation of the Council teaching on mar- riage is met by the idea to systemize the de sacramento matrimonii dis- course between theologians and canonists, and what is important, the idea is convergent with the paradigm of contemporary ecclesiology. Crucial is 1 Vatican Council II , Pastoral Constitution on the Church “Gaudium et Spes” , n° 47-52. 2 Benedictus XVI, Allocutio ad Tribunal Rotae Romanae in inauguratione Anni Iudicialis (27 Ianuarii 2007), Acta Apostolicae Sedis 98 (2006), 87. 3 W. Kasper, Teologia del matrimonio cristiano , Brescia 1985 2, 8. 4 See A. Pastwa, Istotne elementy małżeństwa. W nurcie odnowy personalistycznej , Katowice 2007, 15-106. 212 E-Theologos, Vol. 3, No. 2 DOI 10.2478/v10154-012-0019-4 the thesis that “unity” is the hermeneutical key 5 to understanding of Chris- tian Marriage. We need not add that this thesis is firmly grounded in dif- ferent sources. The best proof is, essential in its analysis of all Council documents on the Sacrament of Matrimony, the fragment of the 11 th num- ber of the Dogmatic Constitution on the Church entitled “Lumen Gen- tium”, beginning with the following words: “Christian spouses, in virtue of the sacrament of Matrimony, whereby they signify and partake of the mys- tery of that unity and fruitful love which exists between Christ and His Church…”. If this sentence is to be confronted with the beginning of the 2nd paragraph of the 48 th number of the Pastoral Constitution on the Church “Gaudium et Spes”: “Christ, the Lord abundantly blessed this many-faceted love, welling up as it does from the fountain of divine love and structured as it is on the model of His union with His Church” – then, there is no doubt that the intention of the Council fathers was to define the guidelines for the theology of the Sacrament of Matrimony. Already in the 1 st paragraph, the quoted Pastoral Constitution leads us to thinking about “the covenant of conjugal love” – (an idea) always pre- sent in the tradition of the Eastern Church 6, and “restored” to the West together with the Council magisterium and the teaching of Pope John Paul II. It is owing to this theologically distinctive idea that we reach the very roots of formation of the unbreakable bond of the man and woman. No one else but God himself in the Holy Trinity, each time and unchangeably comes up with the initiative of a covenant. He, himself , endows the bride and the groom with the grace of vocation of marriage and invites them to a covenant of love with Him, a covenant built upon the foundation of a willful and free choice of the betrothed bride and groom at the moment they express their marriage consent. Why? God’s activity in formation of the “sacred bond” 7 (in its nature) is most precisely reflected by the direct involvement of Christ, who places the bond of love between the baptized bride and groom in the very center of His Covenant with the Church 8. This perspective reveals the fundamental role of love in creating fieri and esse of the Sacrament of Matrimony. Suffice it to say, it would be er- roneous and totally incongruous with the Council doctrine to maintain that the marriage is a “reflection”, by the power of the Sacrament, of the bond 5 German author Kurt Herzberg made this supposition the main idea of his monograph – K. Herzberg, Taufe, Glaube und Ehesakrament. Die nachkonziliare Suche nach einer angemessenen Verhältnisbestimmung , Frankfurt am Main 1999. 6 See CCEO, can. 776; see also commentary on this canon – D. Salachas, Il sacramento del matrimonio nel Nuovo Diritto Canonico delle Chiese orientali , Roma-Bologna 1994, 15-42. 7 Gaudium et Spes, n° 48,2. 8 See A. Pastwa, “Przymierze miłości małżeńskiej”. Jana Pawła II idea małżeństwa kanonicznego , Katowice 2009. 213 E-Theologos, Vol. 3, No. 2 DOI 10.2478/v10154-012-0019-4 between Christ and the Church (would we not be dealing then with an apotheosis of the marriage?). The fact is that the function of “sacramental reflection” (or “sign”) should be exclusively attributed to love. It is marital love (and not the marriage itself), potentially dependent on cooperation with Grace, that is a reflection of the love of Christ for His Church 9. We can clearly see that the key to proper understanding of the bond as a paradigm of the theology of marriage is love. Yet, it is not enough to assume this. In order to conduct reliable studies in the field defined as the de sacramento matrimonii teaching, a theologian/canonist, in his dialog with the achievements of modern theological doctrine (especially ecclesi- ology and sacramentology), should undertake the effort of reconstructing, from its very foundation, the paradigmatic triad: Baptism-Matrimony- Eucharist 10 . Due to the restricted frame of this work, justifiable is, regard- ing the subject in question, an attempt at shedding some light on at least the final link of this triad, and more specifically on the Matrimony- Eucharist relationship (in 2 nd chapter), in particular in the context of the 57 th number of the “Familiaris Consortio” Exhortation, as well as, John Paul II’s speech in 1982, addressed to Members of “Foyers des Equipes des Notre-Dame”. Remarkably instructive in this regard is, as it turns out in chapter 3, the Catechism of the Catholic Church. We can come up with a hypothesis that the direction for further reintegration of the marriage doc- trine is marked in all fields of theology (including canon law) by the probably underrated (omitted in, for instance, the commentary to the Code of Canon Law) number 1624 of the Catechism: “The various liturgies abound in prayers of blessing and epiclesis asking God's grace and bless- ing on the new couple, especially the bride. In the epiclesis of this sacra- ment the spouses receive the Holy Spirit as the communion of love of Christ and the Church. The Holy Spirit is the seal of their covenant, the 9 Cf. K. Herzberg, Taufe, Glaube und Ehesakrament… , 306-307. John Paul II’s au- thentic commentary to the Council teaching can be found at the beginning of the important the Apostolic Exhortation “Familiaris Consortio” part entitled: “Marriage as a Sacrament of Mutual Sanctification and an Act of Worship”: “The sacrament of marriage is the specific source and original means of sanctification for Christian married couples and families. It takes up again and makes specific the sanctifying grace of Baptism. By virtue of the mystery of the death and Resurrection of Christ, of which the spouses are made part in a new way by marriage, conjugal love is puri- fied and made holy: »This love the Lord has judged worthy of special gifts, healing, perfecting and exalting gifts of grace and of charity« (Gaudium et Spes, n° 49)” – John Paul II, Apostolic Exhortation “Familiaris Consortio” (22 XI 1981), n° 56. 10 See W. Beinert, Die Sakramentalität der Kirche im theologischen Gespräch , in: Theologi- sche Berichte, Bd. 9, hg. J. Pfammatter, F. Furger, Zürich 1980, 13-66. 214 E-Theologos, Vol. 3, No. 2 DOI 10.2478/v10154-012-0019-4 ever available source of their love and the strength to renew their fidel- ity” 11 . 2. The Eucharist as the source of Christian marriage Among numerous merits of Pope John Paul II in the field of Catholic theological doctrine, one, in the opinion of some theologians 12 , is exem- plary as it will mark further development of the theology of marriage. What is meant here, is the magisterium connected with the basis of anal- ogy between the Eucharist and the Sacrament of Matrimony. The deep- ened truth in the papal teaching about immanent nature of relations con- necting the above-mentioned Sacraments of the Church turns out to be an urge (and in its own way, an invitation) to a new interpretation of the de sacramento matrimonii doctrine of the last Council. The Second Vatican Council – what the Pope emphasized in the 57 th Apostolic Exhortation “Familiaris Consortio” – “ drew attention to the unique relationship be- tween the Eucharist and marriage by requesting that »marriage normally be celebrated within the Mass« ( Sacrosanctum Concilium , n° 79)” 13 . Here the de matrimonio teaching of Pope John Paul II reaches its cli- max: the Pope calls the Eucharist “the very source of Christian marriage”. It cannot be anything else, as it is the Eucharistic sacrifice that makes the love covenant present between Christ and the Church.
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