The Restoration of God's Original Design For Marriage and The Family in Christ

MARRIAGE IN THE NEW TESTAMENT
The Restoration of God’s Original Design for Marriage and the Family in Christ
The New Testament teaches that the restoration of God’s original design for marriage in Christ is part of God’s
realignment of all things under Christ’s authority and lordship. In the book of Ephesians, we read that it is God’s
purpose “to bring all things in heaven and on earth together under one head, even Christ” (Ephesians 1:10,
NIV). Thus marriage is not an end in itself but part of God’s end-time restoration of all things in the person of
Jesus Christ. Part of this restoration is that all evil powers are brought under control and are submitted to the
supreme authority of Christ (Ephesians 1:21–22). Later on in the same letter, Paul addresses the subject of
marriage in general, and marital roles in particular, within the larger context of believers needing to be filled with
the Holy Spirit (Ephesians 5:18).
What is the biblical pattern for marriage? This is best seen in a close study of the pre-eminent passage on
marital roles in the New Testament, Ephesians 5:21– 33. In this passage, instructions are given to both
husbands and wives in form of a “house table,” which features commands given first to the person under
authority followed by instructions for the person in a position of authority. In keeping with this pattern, the
passage addresses first wives, then husbands (Ephesians 5:22–33); first children, then parents (Ephesians
6:1–4); and first slaves, and then masters (Ephesians 6:5–9; similar “house tables” are also found in Colossians
3:18–4:1 and 1 Peter 2:11–3:7). Wives, for their part, are called to submit to their own husbands, as to the Lord.
As the church submits to Christ, so wives should to their husbands in everything (Ephesians 5:21–24).
Husbands, in turn, are to love their wives as Christ loved the church and gave himself up for her. They are to
provide for their wives both physically and spiritually and to cherish them as God’s special provision for them
(Ephesians 5:25– 30). As Christian husbands and wives live out these marital roles, God’s original creation
design for marriage will be fulfilled once again: “Therefore a man shall leave his father and mother and hold fast
to his wife, and the two shall become one flesh” (Ephesians 5:31, citing Genesis 2:24).
As mentioned, this pattern of headship and submission is placed within the larger context of Christ’s headship
over all other powers, which Paul addressed at the beginning of his letter to the Ephesians (see Ephesians
1:10, 20–23). Paul returns to this subject at the end of his epistle where he urges all Christians— including
husbands and wives, parents and children— to put on the “whole armor of God” so they can stand against the
devil (Ephesians 6:10; for the various pieces in this spiritual “armor,” see Ephesians 6:14– 18). In this warfare,
believers’ struggle is not against flesh and blood, but against the evil supernatural (Ephesians 6:12). Armed
with truth, righteousness, the gospel, faith, salvation, and God’s word, they will be able to stand firm and resist
the devil “in the evil day” (Ephesians 6:13). The reality of the power of Satan and his forces explains at least in
part why there is so much conflict in many marriages and families today. It also helps account for the
widespread nature of divorce and the massive assault on marriage as an institution in our contemporary
culture.
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Can. 1061 §1. A valid marriage between the baptized is called ratum tantum if it has not been consummated; it
is called ratum et consummatum if the spouses have performed between themselves in a human fashion a
conjugal act which is suitable in itself for the procreation of offspring, to which marriage is ordered by its nature
and by which the spouses become one flesh.
Can. 1055 §1. The matrimonial covenant, by which a man and a woman establish between themselves a
partnership of the whole of life and which is ordered by its nature to the good of the spouses and the
procreation and education of offspring, has been raised by Christ the Lord to the dignity of a sacrament
between the baptized.
§2. For this reason, a valid matrimonial contract cannot exist between the baptized without it being by that fact
a sacrament.
Can. 1056. The essential properties of marriage are unity and indissolubility, which in Christian marriage obtain
a special firmness by reason of the sacrament.
Can. 1057 §1. The consent of the parties, legitimately manifested between persons quali-fied by law, makes
marriage; no human power is able to supply this consent.
§2. Matrimonial consent is an act of the will by which a man and a woman mutually give and accept each other
through an irrevocable covenant in order to establish marriage.
Can. 1058 All persons who are not prohibited by law can contract marriage.
Can. 1059 Even if only one party is Catholic, the marriage of Catholics is governed not only by divine law but
also by canon law, without prejudice to the competence of civil authority concerning the merely civil effects of
the same marriage.
Can. 1060 Marriage possesses the favor of law; therefore, in a case of doubt, the validity of a marriage must be
upheld until the contrary is proven.
Can. 1061 §1. A valid marriage between the baptized is called ratum tantum if it has not been consummated; it
is called ratum et consummatum if the spouses have performed between themselves in a human fashion a
conjugal act which is suitable in itself for the procreation of offspring, to which marriage is ordered by its nature
and by which the spouses become one flesh.
§2. After a marriage has been celebrated, if the spouses have lived together consummation is presumed until
the contrary is proven.
§3. An invalid marriage is called putative if at least one party celebrated it in good faith, until both parties
become certain of its nullity.
Can. 1062 §1. A promise of marriage, whether unilateral or bilateral, which is called an engagement, is
governed by the particular law established by the conference of bishops, after it has considered any existing
customs and civil laws.
§2. A promise to marry does not give rise to an action to seek the celebration of marriage; an action to repair
damages, however, does arise if warranted.

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MARRIAGE IN THE NEW TESTAMENT

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