La sacramentalidad del matrimonio en la historia del pensamiento cristiano

Abstract

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In contrast to a subsequent sacramental theology which tends to focus its attention on the eficacy of the sacrament of matrimony, patristic literature emphasizes, with an admirable richness of symbolism, the intimate relationship that exists between marriage and the divine plan of salvation. From this point of view, marriage is considered at one and the same
time under its aspects of mystery and symbol. God instituted ab initio the sacrament of matrimony according to the archetype eternally present in the divine intimacy and finallyrevealed to uS. Thus, the original mystery of matrimony, as divine Revelation becomes more explicit reaching its culmination in Christ, is converted into a symbol ot the great mystery ot Christ united to His Church as spouse to bespoused. The persistence ot marriage in diverse salvific systems (taking in account the various modes of matrimonyrelated to distinct human situations) gives us leave to consider the symbolism ot marriage as prophecy, model, prefigure or reminder ot the profound mystery of Christ. The unanimity with which the Fathers ot the Church have contemplated •rertain aspects of both the Old and the New Testaments demonstrates how sacramental symbolism is projected throughout both salvific systems. Moreover, in the case of matrimony, this symbolism can be tracedab initio, since, unlike the other sacraments, marriage already existed with the first human couple. Nevertheless, along with the symbolic nature of marriage, patristic teachings also emphasize another aspect of the sacramentum which sheds light on the sacrament ot matrimony. The meaning of the latin word usually implied a promise made before a divinity. The perdurance ot this meaning in Christian texts (although transformed by the novelty ot Christian thought) cannot be placed in doubt after a philological study ot the topic. It is in this sen se that we must contemplate the insistence with which the sources of that period related matrimony to the mysteryof Christ. One cannot reduce marriage to a simple contract between two parties: custoditur in Christo et in Ecclesia. Here there appears an obvious relationship between the symbolism of marriage and the nature of the tie which binds the married couple: Sed videndum, ut quomodo inChristo et in Ecclesia Sancta conjunctio est, ita et in viro et in muliere sancta sit copula.