Discuss the Church’s teachings of the gift of life within a marriage (countering society’s contraceptive mentality and acceptance of the practice of homosexuality). Be sure to include a discussion of the sacramentality of the communion of persons and the sign value of marriage.

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Gift of Life and the Sacramental of Marriage

Prologue

From the time of creation, God intend the mutual union between husband and wife, which was characterized lifelong, commitment, transmission of life, and openness. The nuptial symbolism pervades sacred scriptures. In many ways, the marriage union between man and woman shows the Trinitarian expectations of humanity. Fulfilling the expectations of Christian matrimony in a joyful dependability manner provides the essential integrity of God’s conception and provides a contribution in the resourceful plan of God. Ideally, marriage as a union and family provides a foundation for human society and creates a convenient way for spreading the Gospel of evangelizing the world.

Reflectively, the grounding of a resourceful sacramental matrimony starts early in the life. At this point, family are able to understanding the association connecting their parents, care, love and consideration that their father and mother display a positive love towards each other. These understandings have a lasting feeling the consciousness of offspring and influence their approaches towards matrimony and family life in general Ephesians 5.25. Children mature and they provide a catechesis concerning the nature of marriage where the secrecy of human sexuality, the innate worth of human lives and the preparation of virtue. Ideally, the manner at which both Jesus and St. Paul converse about matrimony and celibacy is explored produces a tandem that suggests that the asset of chastity in the context in which both states of life are best understood. The general family-oriented grounding flourishes with an impression of fidelity to the life of Christ and His instruct in which appeal and religious forfeit are innermost.

Ephesians 5:25

Husbands, love your wives, as Christ loved the church and gave himself up for her,

The universal preparation of matrimony and family life creates a need to contribute in an powerful and personal homework that is directly prior to the commemoration of a sacrament. Capuzzi and Stauffer[1] argue that the elements that are authentic preparation of marriage are based on the covenant between God Husband and Wife. Capuzzi and Stauffer further note that various programs for marriages explores difficulties resulted to by financial management, marriage expectations, communication, career goals and other psychological and sociological characteristics of a marriage. Hence, the church will encourage these couples to accomplish these goals there should be an effective fashion of various programs that are enlisted to help experienced couples to create time and room to encourage younger men and women to marry. Largely, such constituents construct a precious involvement to the couple’s research for matrimony and should maintain in such a manner. The assignments place have a scrupulous prominence on the purposely of religious and sacramental constituents that creates a beautiful element of matrimony.

From the above, one is encouraged to think the role of the church in explaining the gift of life, contraceptive mentality and possibly the presence of homosexuality. Clearly, in applying the covenant theology of sexuality to the issue of birth control within marriage, the following questions will therefore surface promptly.

• What makes a couple married?
• What is the role of sex within marriage?
• How is the systematic natural family planning to be evaluated in terms of the marriage covenant?
• How is the contraceptive behaviour to be evaluated in the terms of marriage covenant?
• How does the covenant theology of sexuality correspond with the teaching of the Roman Catholic Church
• Is the systematic natural family planning morally permissible or should couples just let the babies come as they may
• Do couples have a contraceptive mentality of their natural methods to limit their family in a selfish way?

Reaffirming the criterion for evaluating sexual activity is not just a physical process but also a spiritual and sacramental process, which means that the criterion of truly human are considered. Marriage entails that wonderful inseparable union. The approach is mentored by a sign, matter and spirit as well as interpersonal relations with each other and enables self-determination and fulfilment of one another expectations in matrimony. The nature of evaluating sexual activity in marriage is based on the covenant itself. Ideally, sexual activity renews marriage covenants, which are morally good. However, sexual infidelity goes above the commonly acceptable ethos of marriage and breaks the marriage covenant, which then is considered as an evil act. Sexual infidelity goes against and does not renew at least implicitly the marriage covenant morally evil.

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What is Marriage?

A man and woman marry when they publicly promise to love each other without holding as long as they both live. Ideally, the term love creates great emotions that mean caring love and fidelity even under the most trying circumstances, for better and for worse. According to Capuzzi[2], the man and the woman make a total unreserved gift to self to each other for life, and makes them husband and wife. Findings from Richie[3], further show that the marriage between two Christians is the sacrament of matrimony given through baptism Christians are marked as belonging in a special way to Christ. Thus, the Christian marriage there is a union of one Christ-bearer to another Christ-bearer –Corinthians 7.2. The words they utter are based on a sacrament for though they are physical words that create a spiritual bond in Christ and expand a relationship between the couple in love. As sacramental knowledge promises to signify what God is accomplishing in uniting the couple. The covenant relationship is just of the spouses own making through God given structure through the relationship co-created both by God by the husband and wife. Baker et al[4].,  notes that the man and woman must freely enter this relationship hence they make the God – intended relationship their own or there is no real covenant but creates a meaningless and hypocritical ceremony.

Corinthians 7:2

Nevertheless, because of the enticement to sexual immorality, each man should have his own wife and each woman her own husband.

The Marriage as a Covenant

Ideally, the contraception controversy has been highlighted by key aspect of marriage as a covenant which involves the willingness to assist each other grow in love and the willingness to let love produce life. In turn, couples are engaged more in love. The approach draws between the specific conditions under which the couple are married. Ko[5] notes promise each other that they marry with each other they are entailed in the marriage covenant without reservation specifically for the richer and the poorer through sickness and health, for better and for worse as long as they are both still alive.

The Purpose and uses of marriage

Ideally, marriage has overriding uses given that it helps to explain the holiness of husband and wife. The covenant helps each other on the path that leads to salvation. The strength of teaching of Pius Xi always remembered such that the value helps to quote in full the next paragraph of the land encyclical. The inmost making of a husband and his wife is based by the endeavour to improve each other. Ideally, the church teaches and creates a principle reason and principle of marriage that is provided in a restricted sense, which is instituted for the appropriate conception and the development of the child.

Exploring the Role of Sex within Marriage

The role of sex within marriage helps to foster the purposes of marriage itself and development of a marriage bond, which is vital for the reproduction, and instruction of children. Ideally, the mutual commitment of both spouses helps to renew their marriage covenant which is depends on the implicitly. Given the two people have now entered into a marriage relationship, the mutual personal commitment of a lifelong love operates without reservation. The married couple express the union in a sacramental way in the union. Ideally, the sexual union becomes a physical way of expressing their marriage covenant[6]. The sexual union shows that we are together and are committed to each other because we love each other and hope that we love each other without reservation, for better for worse or whatever that might entail. Findings from Cherlin[7] show that the sexual union under various circumstances is right given that it helps to create sounding covenant to marriage and creates an outward appearance of the interpersonal self and God-made agreement of marriage.

Contraceptive Behaviour in relation to the terms of the Covenant

Ideally, in the making of the commitment of marriage, couples give themselves to each other for the better or for the worse without reservation. As such, sexual intercourse provides a situation that creates an initial reserved gift of self to other. Sexual intercourse therefore becomes an activity that has to be carried day-to-day living of the marriage. Nevertheless, the quintessence of contraceptive behaviour is that sex is a serious reservation. Sexual intercourse creates a symbol of self-giving in a contradicted by contraceptive behaviour which creates a gift of self. Contraceptive behaviours are artificial methods that are designed to prevent a sperm from reaching an ovule. Contraception is encouraged because it is believed to prevent ill health, or any economic disadvantages of a bloated population. However, findings from Richie[8] show that contraception is both indication of repudiation to run the risk of such a outcome of the marital act. This means a deliberation that positively separates the proactive aspects of the marital acts. Such contraceptive actions are either simultaneous with intercourse and with actions taken before intercourse with the case of chemical or physical sterilization or actions taken after intercourse. Rightly, all such actions are contraceptive and are condemned by the Humane Vitae.

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Premarital Consideration

Natural family Planning

However, by comparison, the couples who practice NFP prove an attempt to diminish the external risk of marriage, which involves a rearrangement of a matrimony date until different circumstances are more acceptable. The couple practice periodic self-restraint are similarly trying to reduce the risk of the difficulty that they are correlated with a pregnancy at the time of rearranges the full sexual union.

Homosexuality

The phrasing of the covenant theology of sexuality is advantageous for instruction. Sexual intercourse is intended by God to be a regeneration of the matrimony covenant at implicitly. Human beings are required to understand that God had a plan for sex in that he intended that sex is supposed to be a marriage act and is supposed to reflect their original for better and for worse clause. Ideally, the marriage commitment creates sexual relations that should never be opposed by the original marriage vows. In fact, God addresses various sexual immoralities in a hysterical way that condemns them. The verses below specify this.

1 Thessalonians 4:3 ESV / 266

For this is the will of God, your sanctification: that you abstain from sexual immorality,

Colossians 3:5 ESV /

Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.

However, human beings have traditional introduce gay, masturbation, heterosexual and prostitution. To decide somebody of the same sex, it is clear sexual movement creates an annual symbolism and meaning that depends on creator sexual design. Andryszewski[9] notes that homosexuality activity is not a complementary union, but a presence of an activity that transmit in life, but thwarts and calls to a life of that form of self-giving attitudes. Hence, it contravenes the expectations of life. However, this does not mean that homosexual people are not often big-hearted but they are giving of themselves to the homosexual activity. Hence, they show a disordered sexual inclination, which is self-indulgent.

Ideally, the decentring that take place when heterosexuality and marriage confronts other ways of sexual existence and expression does not call for the creation of multiple and parallel norms but proclaims itself when it comes a sexual expression there are variety of equal norms. For instance, the heterosexual and homosexual persons are for the married and unmarried who celibate Christians. The plurality at the foundation creates fractures and splits within the internal life of a community and often causes more crisis and confusion than any particular denomination can handle. Largely, God condemns the fornication in a much decisive way. The verse below shows how God approaches homosexuality in general.

Jude 1:7

Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

Nevertheless, marriage is a reflection of the loving relationship between God the father and God the Son within the Trinity and the Church celebrates a marriage, the spirit enables the Christian community to share the relationship of love. The marriage covenant itself adds to love time and liberty for switching on joint gifts with the procreation or devoid of the passageway that shows of Israel as God’s bride.

Jeremiah 3:20

“Surely, as a woman treacherously departs from her lover, So you have dealt treacherously with Me, O house of Israel,” declares the LORD.

Hence, the renunciation of homosexual desires is as if the renunciation of heterosexual desires, confuses human being with desiccates them into – angels.

Bibliography

Andryszewski, Tricia. 2000. Gay rights. Brookfield, Conn: Twenty-First Century Books.

Baker, E. H., L. A. Sanchez, S. L. Nock, and J. D. Wright. “Covenant Marriage and the Sanctification of Gendered Marital Roles.” Journal of Family Issues 30, no. 2 (2008): 147-78.

Capuzzi, Dave, and Mark D. Stauffer. Foundations of Couples, Marriage, and Family Counseling. 2015.

Cherlin, A. J., T. R. Hurt, L. M. Burton, and D. M. Purvin. “The Influence of Physical and Sexual Abuse on Marriage and Cohabitation.” American Sociological Review 69, no. 6 (2004): 768-89.

Ko, M. H. “Be Faithful to the Covenant: A Technical Translation of and Commentary on Malachi 2.10-16.” The Bible Translator 65, no. 1 (2014): 34-48.

Osiek, C. “The Bride of Christ (Ephesians 5:22-33) : A Problematic Wedding.” Biblical Theology Bulletin: A Journal of Bible and Theology 32, no. 1 (2002): 29-39.

Richie, C. “The Augustinian Legacy of the Procreative Marriage: Contemporary Implications and Alternatives.” Feminist Theology 23, no. 1 (2014): 18-36.

The Bible: King James Version. Glasgow: Collins, 2008.

[1] Capuzzi, Dave, and Mark D. Stauffer. Foundations of Couples, Marriage, and Family Counseling. 2015

[2] Capuzzi, Dave, and Mark D. Stauffer. Foundations of Couples, Marriage, and Family Counseling. 2015

[3] Richie, C. “The Augustinian Legacy of the Procreative Marriage: Contemporary Implications and Alternatives.” Feminist Theology 23, no. 1 (2014): 18-36.

[4] Baker, E. H., L. A. Sanchez, S. L. Nock, and J. D. Wright. “Covenant Marriage and the Sanctification of Gendered Marital Roles.” Journal of Family Issues 30, no. 2 (2008): 147-78.

[5] Ko, M. H. “Be Faithful to the Covenant: A Technical Translation of and Commentary on Malachi 2.10-16.” The Bible Translator 65, no. 1 (2014): 34-48.

[6] Osiek, C. “The Bride of Christ (Ephesians 5:22-33) : A Problematic Wedding.” Biblical Theology Bulletin: A Journal of Bible and Theology 32, no. 1 (2002): 29-3

[7] 40355b00bc Cherlin, A. J., T. R. Hurt, L. M. Burton, and D. M. Purvin. “The Influence of Physical and Sexual Abuse on Marriage and Cohabitation.” American Sociological Review 69, no. 6 (2004): 768-89.

[8] Richie, C. “The Augustinian Legacy of the Procreative Marriage: Contemporary Implications and Alternatives.” Feminist Theology 23, no. 1 (2014): 18-36.

[9] Andryszewski, Tricia. 2000. Gay rights. Brookfield, Conn: Twenty-First Century Books.

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