Theology of the Body: Marriage

Mawwage is what bwings us togevah today. We have discussed marriage once before on this blog, but today we will not be talking about Holy Matrimony as a Sacrament. Rather, we will be discussing the various aspects of marriage discussed in the Theology of the Body made famous by Blessed Pope John Paul II.
Marriage has been a hot topic in the Church today, most notably because of the proposed idea of "Homosexual Marriage" in secular society. Furthermore, with half of American marriages ending in divorce and the remains of the western institution of marriage in somewhat of shambles, the topic of marriage is certainly a relevant topic, not simply in theological circles, but in secular circles as well. Naturally, due to the nature of this blog, we will be discussing the topic within the former context, but such a conversation certainly has application in the latter as well.

Ideal of Marriage
John Paul II begins his contemplation on marriage, with the passage from Matthew in which Jesus responds to the Pharisees question of divorce. Christ says "Moses permitted you to divorce your wives because your hearts were hard, but in the beginning it was not so" (Matthew 19:8). Going beyond the literal response against divorce (which is obviously still held by the Church), John Paul takes this assertion of Christ as a greater principal for understanding marriage and human sexuality. When we look at the origin of man and human sexuality, we come across two unique experiences. The first is original solitude in which Adam, in naming the animals, realizes his distinct, albeit elevated, position above all of creation- leaving him unable to find a suitable partner. The second is original unity in which Adam encounters Eve saying "This is now bone of my bones, and flesh of my flesh" (Genesis 2:23). Before the Fall, Adam and Eve's desire for one another are united in their typological role in God's ultimate plan for humanity: the wedding of Christ the bridegroom with his bride the Church. So too, all marriages are in their essence ectypes of Christ's marriage to His Holy Church. Our Lord is so adamant about this connection, between the ectype of human marriage and the archtype of The Wedding Feast of the Christ and His Church, that He refers to Heaven through this imagery of marriage and wedding feast more often than any other. Furthermore, living out the married life (with all its trials and tribulations) is meant to prepare men and women to enter into the eternal truth and witness the Beatific Vision. The institution of marriage, when lived properly, not only reflects the communion of love of the Father, Son and Holy Spirit (Lover, Beloved, and Love; Husband, Wife, and Child) but also forms us to not only the joys of love, but the sacrificial nature that is mandatory to love- most present at the Crucifixion.

Divorce and Adultery
So when, a couple divorces itself from this vocation by their own volition, it is spiritually problematic. When the two are divorced from the vocation that is intended to prepare them for the Beatific Vision, and the love and self-sacrifice which is required to be able to withstand the glory of God, they greatly handicap themselves. It is as if they are walking to God with only one leg, or perhaps are preparing the feast with only one hand. Furthermore, when this action becomes common and accepted in a society, it has theological ramifications. A culture no longer sees the marital union as a reflection of the Holy Trinity, nor do they realize that it is a reflection of the Beatific Vision, and the self-sacrificing love through which God saves the world, and which God requires from each of us.
When we forego the sacrificial element of love, Adultery- which in itself, should not need any address- becomes an issue. If marriage is a symbol for the unity of God and a preparation for the Beatific Vision, then adultery would be the spiritual equivalent of idol worship. In fact, the "Whore of Babylon" (symbolic for either Rome or Jerusalem, depending on who you ask) of Revelation, is named so because she represents a city that has dedicated herself to the many gods of the pagan traditions. So the Bible is pretty clear that adultery is a major "no-no". However, I want to point out that this applies not simply to sexual acts outside of the marriage while married, but rather all sexual acts outside of the first (legitimate) marriage of husband and wife. Even if  a couple is to get a "divorce" in the legal sense, the state has no authority to divorce the two before God, and so they are still united before Him. So when one partakes of the conjugal act, outside of marriage, even when the two are legally divorced (or perhaps are not married at all), it is still adultery. And if spiritual idolatry cuts one off from the divine communion of God, it should naturally follow that sexual idolatry would have similar effects.

Homosexuality
Homosexuality must be given its own address in regards to marriage. It is important to note that the Church calls all people to love all people, including (and especially) their brothers and sisters who have same-sex attractions. Furthermore, the Church does not necessarily teach that these attractions are inherently evil or "bad", and as Pope Francis said "If they accept the Lord and have goodwill, who am I to judge them? They shouldn't be marginalized". Furthermore, the Church (at least in my opinion) wouldn't even have so much of a problem with two men who care very deeply about each other living together and committing themselves to one another in Christ. After all, for centuries the Church has supported same-sex communities in cohabitation and devotion of their lives together in Christ- they are called monasteries. So if two men were to devote their lives to God in a similar fashion, I find it hard to believe the Church would "poo-poo" it.
The sole issue that the Church has with homosexuality is the act of homosexual intercourse. The problem with it, is that it is a misuse of the sexual organs. That's all it is. In my opinion (if we were able to rank sin) it is better than masturbation because there is at least- in their very essence- another person involved. However, the act of homosexual intercourse is problematic since the two organs are not used for that purpose, and those who have a desire to partake of such an act, must bear the cross of abstinence from it. However, this doesn't mean that they are called to a life of loneliness and self-hatred. One must love and embrace who God has called them to be, and furthermore must love to the fullest all those who are placed in their lives. Many a wonderful insight can be brought forth from the diversity of the human soul, when lived in accord with God's will and such an embrace of one's self identity should not only be respected but encouraged. However, if we apply the principle that Blessed Pope John Paul II applies in his discussion of Theology of the Body and go back to the beginnings, to the origins, of human creation we see that the act of homosexual intercourse is devoid of the complete fullness of God's glory in creation.

In response to Mr. Galeziewski's question of  Annulments
It is important to first acknowledge that an Annulment is something completely different than a legal divorce (as you have alluded to). Annulment is not a separation of a marriage, but rather an acknowledgement of the invalidity of marriage from its origin.

1) It's hard to say why exactly the couple you are referring to received an annulment, because I don't know the particulars of their situation. However, here are (from americancatholic.org)some possible explanations:
"In technical language, the most common reasons are insufficiency or inadequacy of judgment (also known as lack of due discretion, due to some factor such as young age, pressure to marry in haste, etc.), psychological incapacity, and absence of a proper intention to have children, be faithful, or remain together until death."
What appears to be integral to understanding the issue is that something was wrong with the marriage from day one, or perhaps even before the marriage that made it void.

2. The short answer to your second question is- no. The legitimacy of the child is a legal term, not a theological one. Since the marriage is still recognized as being legal during the time of conception of the children, they are therefore legitimate. However, just because it is not a Theological phrase, does not mean the Church doesn't say something about these children. Not only does the Church still recognize the children as "legitimate", but continues to demand that the parents fulfill their duties to the Children. The aforementioned website says:
"In fact, during annulment procedures the Church reminds petitioners of their moral obligation to provide for the proper upbringing of their children."

The picture above is an illustration of a scene from the book of Tobit. In this scene, Tobit has just wedded Sarah, whose 7 husbands prior to Tobit have died on the night of their wedding. However, Tobit realizes that to be a good husband, and to live a fulfilling and fruitful married life- it must be rightly ordered to God, and rooted in prayer. So on their wedding night, he praises God and asks for His blessing upon their marriage. Unlike the 7 husbands prior to him, Tobit survives and the demon which had haunted the woman (and killed her previous husbands) is slain. This is an idea that has been lost on society today: that a truly blessed and fulfilling marriage can only bear fruit if it is united to Christ. As in the book of Tobit, the Evil one especially targets marriage, because of its witness to Christ and to his deep bond to His Church. If we are to resurrect the state of marriage, we must turn ourselves and our marriages to God and orient them to His greater plan. In doing so, we may bring the light of Christ into the world, and bring others (through our marriages) closer towards the Beatific Vision of the Holy Trinity.

God Bless,