What Is The Purpose Of Marriage In Christianity – Life is hard for most people. Not just for a moment, or moments – illness, lost work, death of a loved one. Moreover, life is difficult in a continuous way, as a kind of passage through time. From birth to death is difficult to achieve.

At the heart of this passage is joy. But seeing these joys and understanding them is a struggle for most people, often of enormous proportions. What makes this struggle worthwhile and ultimately successful for the Christian is the fact that God has freely chosen to make this human struggle His own, to live it out not just here and there, but in its full breadth. God does this, of course, in what we call His incarnation in Jesus of Nazareth, the Christ, Israel’s Messiah. But, let me emphasize again that the human struggle for life, which ultimately reveals joy and allows joy to be grasped and embraced, is not simply rooted in the incarnation.

What Is The Purpose Of Marriage In Christianity

It happens – the fact that God appears in the world one day or another. Rather, the incarnation of God is given in the fullness of the struggle, which, like ours, marks the coming of his flesh: the incarnation takes place, that is, through the long generations that pass from Adam to Jesus. Parents, families, generations and their complicated comings, goings, flourishes and failures.

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Way, just like us. Marriage, at least as Christians understand it, is a vehicle, a sign, and ultimately a gift of divine flesh coming into the world to reveal our hope.

There are two sexes in the human race, the female and the male; And the two sexes are defined by one thing: not by their chromosomes or genitalia, or their erotic feelings or self-awareness, but, to paraphrase MIT philosopher Alex Byrne, by the gametes they produce and carry. Females have large gametes known as eggs; Males have small gametes known as sperm. Human generation is the result of the union of these two gametes; Not necessarily because it doesn’t always work, but exclusively because it does

How does it work. It is this simple fact—biological and historical—that made marriage universal. And it is decisive.

That definition. Christian marriage, more specifically, reflects the biblical promise of Christ and the fulfillment of that promise. Here two texts will be between any numbers:

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First, the psalmist in Psalm 132 cries out for God’s salvation, in the form of the coming Messiah: “For the sake of your servant David, do not reject your anointed. The Lord made an oath to David, a firm oath that he would not revoke: “I will place your seed on your throne” (Psalm 132:10-11, NIV).

In the second text, the opening of Romans, Paul explains how this messianic salvation is given, how it takes hold of us, becomes our calling to the world, just as the Messiah appears in the history of the generations of Israel: “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel .. .which he foretold through his prophecies in the scriptures, the gospel of his Son, who was descended from David in the flesh and as the appointed Son. Mighty God… through whom we have received grace and apostleship… among all nations, including you who are called to Jesus Christ.” (Romans 1:1-6, RSV).

The seed of David came in the flesh: marriage is to the flesh of Israel’s Messiah, first of all; It is about how the Messiah enters into His flesh; And thus how come Israel, and we, the nations, and the church in the flesh of the Messiah. marriage is

On the whole range of behaviors and attitudes that today we associate with what we call “sexuality”: erotic desires, physiology, affective relationships, forms of life. These elements may all be implied in marriage, though in different ways across time and culture; And they are important and have been the subject of moral prescriptions of the church and society. But none of them represent

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Of marriage. Rather, marriage is the historical vehicle for the flesh of Israel’s Messiah and the human sign and gift that brings us to God. Messiah without marriage between man and woman; And with Messiah, the great sign and gift that is marriage. Pull the two apart and the salvation given in the Christian gospel is at best vague and at worst incoherent.

Claim, with some practical implications; This is not a practical claim, with some theological interest. One of the problems with our church debates today is that the practical has been prioritized: What do I feel? What are the consequences? who is attracted to me How should we organize things as a result? This is a sexual discussion. And it is true that the church is often more concerned with “morality” than the practical. But that doesn’t mean there hasn’t been a theology of marriage over the centuries. It exists and is seen in the Church’s wedding liturgies, and in the scriptures read and prayed in these services and more fully in everyday life. There is marriage for Christians

Seen as embedded in Scripture – hence the rich references to patriarchs, matriarchs and Israel in the Anglican Church

Ministry – the part of human history that God commanded Christ, as Paul writes at the beginning of Romans; It is not just a practical agreement between people.

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We can call marriage, in this scriptural context, the human sign and gift of God’s redemptive genealogy: the way Adam (the first Adam) passes to Adam (the second Adam, Christ, in Paul’s language [1 Corinthians 15:47]). and back again to embrace our whole human existence in the divine flesh of Christ. Theologically – Jesus is both Alpha and Omega (Revelation 21), the divine image in whose image we are made (Hebrews 1) – We exist primarily because of the Messiah’s flesh: it is

We are born because Jesus comes in the flesh; And we will be brought to our glorious (“redeemed”) end in this flesh, the incarnate and resurrected body of Christ. But the flesh itself, the flesh of Jesus, emerges through history—Adam, Israel, the Church—which we call human marriage.

When I hear people say, “Marriage may be important, but it’s not central to the gospel,” I believe they are quite wrong. Therefore, in part, the Gospels of Matthew and Luke begin their presentation of the life of Jesus with a long genealogy of Jesus himself. I will return to these genealogies in a moment. But notice how Jesus (Mark 10:6-9) and Paul call marriage between husband and wife, which follows directly from the creation of Adam and Eve and their union. Note also that this is what Paul calls the “mystery” or “sacrament” in the way Jesus brings the church to himself. This overarching claim of redemption is summed up in Adam and Eve producing the redemptive flesh of the Messiah through the generations through the conjugal genealogies that the Gospels carefully recount. Israel carrying the Bible in its entirety.

I am deliberately saying nothing here about the common practical elements that are part of our modern debates: desire, love, coexistence, commitment. None of these are necessary for marriage, and in fact never have been, even from a Christian perspective. Of course, such things were always seen as commodities—commodities that reinforced the genealogical premise and dynamics of marriage, such that the incarnation takes place at all. Yet in this genealogical dynamic of Scripture, there were only two requirements for marriage, and they did not include these goods: rather, they included only that a man and a woman strive together for offspring. And the completed progeny was never considered the essence of marriage, because actually

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Children, or child survivors, all agreed with me that this is a gift from God. Moreover, the story of marriage – and this is, in part, the story of Scripture, etc. Our story is a story

For the flesh of the Messiah, in which is the struggle for our life of joy and hope. It is a struggle that, in the analysis of the long genealogies of Jesus, takes up desire and its rejection, love and its loss, coexistence and its impossibility, fidelity and rejection, reproduction and its unequal fulfillment. This is the biblical story of all the people who trace the genealogy of Jesus; and ours.

Therefore, biblical marriage involves a struggle for birth and survival in families; It is the joy and sorrow of motherhood and fatherhood and sin; It is a cry of thanksgiving and a prayer of mourning, children and their death, hope and its difficult perception. The opening of the Gospels of Matthew and Luke, as well as many accounts of Jesus’ ministry,

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