Marriage: The Great Sacrament
EXCERPTS FROM: A Sermon by Archimandrite Aimilianos of Simonopetra, Mount Athos delivered in the Church of St. Nicholas, Trikala, Greece, 17 January, 1971
Nobody would dispute that the most important day in a person's life, after his birth and baptism, is that of his marriage. It is no surprise, then, that the aim of contemporary worldly and institutional upheavals is precisely to crush the most honorable and sacred mystery of marriage.
For many people, marriage is an opportunity for pleasures and amusements. Life, however, is a serious affair. It is a spiritual struggle, a progression toward a goal: heaven. The most crucial juncture, and the most important means, of this progression is marriage. It is not permissible for anyone to avoid the bonds of marriage, whether he concludes a mystical marriage by devoting himself to God, or whether he concludes a sacramental one with a spouse.
Today we will concern ourselves primarily with sacramental marriage.
We will consider how marriage can contribute to our spiritual life...
It is a "great mystery" (Eph 5.32). An unmarried person passes through life and leaves it; but a married person lives and experiences life to the full.
One wonders what people today think about the sacred institution of marriage, this "great mystery", blessed by our Church. They marry, and it's as if two checking accounts or two business interests were being merged... But what is the result? We see it every day. The shipwrecks of marriage are familiar to all of us.
A worldly marriage, as it is understood today, can only have one characteristicthe murder of a person's spiritual life. Thus we must feel that, if we fail in our marriage, we have more or less failed in our spiritual life. If we succeed in our marriage, we have also succeeded in our spiritual life. Success or failure, progress or ruin, in our spiritual life, begins with our marriage...
I will tell you three of its main aims.
- First of all, marriage is a path of pain.
The companionship of man and wife is called a "yoking together" (syzygia), that is, the two of them labor under a shared burden.
Marriage is a journeying together, a shared portion of pain, and, of course, a joy.
But usually it's six chords of our life which sound a sorrowful note,
and only one which is joyous.
Man and wife will drink from the same cup of upheaval, sadness, and failure. During the marriage ceremony, the priest gives the newly-weds to drink from the same cup, called the "common cup" [4], because together they will bear the burdens of marriage. The cup is also called "union" [5], because they are joined together to share life's joys and sorrows.
When two people get married, it's as if they're saying: Together we will go forward, hand in hand, through good times and bad. We will have dark hours, hours of sorrow filled with burdens, monotonous hours.
But in the depths of the night, we continue to believe in the sun and the light.
Oh, my dear friends, who can say that his life has not been marked by difficult moments? But it is no small thing to know that, in your difficult moments, in your worries, in your temptations, you will be holding in your hand the hand of your beloved...
It is an adulteration of marriage for us to think that it is a road to happiness, as if it were a denial of the cross.
The joy of marriage is for husband and wife to put their shoulders to
the wheel and together go forward on the uphill road of life.
"You haven't suffered? Then you haven't loved", says a certain poet.
Only those who suffer can really love. And that's why sadness is a necessary feature of marriage.
"Marriage", in the words of an ancient philosopher, "is a world made beautiful by hope, and strengthened by misfortune". Just as steel is fashioned in a furnace, just so is a person proved in marriage, in the fire of difficulties. When you see your marriage from a distance, everything seems wonderful. But when you get closer, you'll see just how many difficult moments it has.
Marriage, then, is a journey through sorrows and joys.
When the sorrows seem overwhelming, then you should remember
that God is with you. He will take up your cross.
It was he who placed the crown of marriage on your head. But when we ask God about something, he doesn't always supply the solution right away. He leads us forward very slowly. Sometime[s] he takes years. We have to experience pain, otherwise life would have no meaning. But be of good cheer, for Christ is suffering with you, and the Holy Spirit, "through your groanings is pleading on your behalf" (cf. Rom 8.26).
- Second, marriage is a journey of love.
It is the creation of a new human being, a new person, for, as the Gospel says, "the two will be as one flesh" (Mt 19.5; Mk 10.7).
God unites two people, and makes them one. From this union of two people, who agree to synchronize their footsteps and harmonize the beating of their hearts, a new human being emerges. Through such profound and spontaneous love, the one becomes a presence, a living reality, in the heart of the other.
"I am married" means that I cannot live a single day, even a few moments, without the companion of my life. My husband, my wife, is a part of my being, of my flesh, of my soul. He or she complements me. He or she is the thought of my mind. He or she is the reason for which my heart beats.
The couple exchanges rings to show that, in life's changes, they will remain united. Each wears a ring with the name of the other written on it, which is placed on the finger from which a vein runs directly to the heart. That is, the name of the other is written on his own heart. The one, we could say, gives the blood of his heart to the other. He or she encloses the other within the core of his being.
"What do you do?" a novelist was once asked. He was taken aback. "What do I do? What a strange question! I love Olga, my wife". The husband lives to love his wife, and the wife lives to love her husband.
The most fundamental thing in marriage is love, and love is about uniting two into one. God abhors separation and divorce. He wants unbroken unity.
The priest takes the rings off the left finger, puts them on the right,
and then again on the left, and finally he puts them back on the right hand. He begins and ends with the right hand, because this is the hand with which we chiefly act.
It also means that the other now has my hand. I don't do anything that
my spouse doesn't want. I am bound up with the other. I live for the
other, and for that reason I tolerate his faults. A person who can't put
up with another can't marry...
The woman is the heart. The man is the head. The woman is the heart that loves. In her husband's moments of difficulty, she stands at his side, as the empress Theodora stood by the emperor Justinian. In his moments of joy, she tries to raise him up to even higher heights and ideals. In times of sorrow, she stands by him like a sublime and peaceful world offering him tranquility.
The husband should remember that his wife has been entrusted to him by God. His wife is a soul which God has given to him, and one day he must return it.
He loves his wife as Christ loves the Church (Eph 5.25). He protects her, takes care of her, gives her security, particularly when she is distressed, or when she is ill. We know how sensitive a woman's soul can be, which is why the Apostle Peter urges husbands to honor their wives (cf. 1 Pet 3.7). A woman's soul gets wounded...
Marriage, my dear friends, is a little boat which sails through waves
and among rocks.
If you lose your attention even for a moment, it will be wrecked.
• As we have seen, marriage is first of all a journey of pain;
• second a journey of love; and,
• third, a journey to heaven, a call from God.
It is, as Holy Scripture says, a "great mystery" (Eph 5.32). We often speak of seven "mysteries", or sacraments. In this regard, a "mystery" is the sign of the mystical presence of some true person or event.
An icon, for instance, is a mystery. When we venerate it, we are not venerating wood or paint, but Christ, or the Theotokos, or the saint who is mystically depicted. The Holy Cross is a symbol of Christ, containing his mystical presence.
- Marriage, too, is a mystery, a mystical presence, not unlike these.
Christ says, "wherever two or three are gathered together in my name, there I am among them" (Mt 18.20). And whenever two people are married in the name of Christ, they become the sign which contains and expresses Christ himself.
When you see a couple who are conscious of this, it is as if you are seeing Christ. Together they are a theophany.
And not just this, but everything in marriage is symbolic.
The lit candles symbolize the wise virgins. When the priest places these candles into the hands of the newly-weds, it is as if he is saying to them: Wait for Christ like the wise virgins (Mt 25.1-11). Or they symbolize the tongues of fire which descended at Pentecost, and which were in essence the presence of the Holy Spirit (Acts 2.1-4). The wedding rings are kept on the altar, until they are taken from there by the priest, which shows that marriage has its beginning in Christ, and will end in Christ. The priest also joins their hands, in order to show that it is Christ himself who unites them. It is Christ who is at the heart of the mystery and at the center of their lives [6].
All the elements of the marriage ceremony are shadows and symbols which indicate the presence of Christ.
When you're sitting somewhere and suddenly you see a shadow, you know that someone's coming. You don't see him, but you know he's there. You get up early in the morning, and you see the red horizon in the east. You know that, in a little while, the sun will come up. And indeed, there behind the mountain, the sun starts to appear.
When you see your marriage, your husband, your wife, your partner's body, when you see your troubles, everything in your home, know that they are all signs of Christ's presence.
It is as if you're hearing Christ's footsteps, as if he was coming, as if you are now about to hear his voice. All these things are the shadows of Christ, revealing that he is together with us. It is true, though, that, because of our cares and worries, we feel that he is absent.
That henceforth their life is one life in Christ.
The wreaths, or wedding crowns, are also symbols of Christ's presence. More specifically, they are symbols of martyrdom. Husband and wife wear crowns to show that they are ready to become martyrs for Christ. To say that "I am married" means that I live and die for Christ. "I am married" means that I desire and thirst for Christ. Crowns are also signs of royalty, and thus husband and wife are king and queen, and their home is a kingdom, a kingdom of the Church, an extension of the Church.
When did marriage begin? When man sinned. Before that, there was no marriage, not in the present-day sense. It was only after the Fall, after Adam and Eve had been expelled from paradise, that Adam "knew" Eve (Gen 4.1) and thus marriage began. Why then? So that they might remember their fall and expulsion from paradise, and seek to return there. Marriage is thus a return to the spiritual paradise, the Church of Christ. "I am married" means, then, that I am a king, a true and faithful member of the Church.
The wreaths also symbolize the final victory which will be attained in the kingdom of heaven. When the priest takes the wreaths, he says to Christ: "take their crowns to your kingdom", take them to your kingdom, and keep them there, until the final victory.
And so marriage is a road: its starts out from the earth and ends in heaven.
It is a joining together, a bond with Christ, who assures us that he will lead us to heaven, to be with him always.
It is as if the sacrament is saying: Above and beyond love, above and beyond your husband, your wife, above the everyday events, remember that you are destined for heaven, that you have set out on a road which will take you there without fail.
The bride and the bridegroom give their hands to one another, and the priest takes hold of them both, and leads them round the table dancing and singing. Marriage is a movement, a progression, a journey which will end in heaven, in eternity.
In the dance around the table, the couple are led by the priest, who is a type of Christ. This means that Christ has seized us, rescued us, redeemed us, and made us his. And this is the "great mystery" of marriage (cf. Gal 3.13).
In Latin, the word "mystery" was rendered by the word sacramentum, which means an oath. And marriage is an oath, a pact, a joining together, a bond, as we have said. It is a permanent bond with Christ.
"I am married", then, means that I enslave my heart to Christ.
If you wish, you can get married. If you wish, don't get married. But if you marry, this is the meaning that marriage has in the Orthodox Church, which brought you into being. "I am married" means I am the slave of Christ.
Endnotes
1. I.e., "Spiritual Life", which appears below, on pp. 147-163.
2. See, for example, John Chrysostom, Homily on Colossians 12.6 "What shame is there in that which is honorable? Why do you blush over what is undefiled? In so doing, you slander the root of our birth, which is a gift from God" (PG 62.388). Ignatius of Antioch, Letter to Polycarp (PG 5.724B).
3. Symeon of Thessaloniki, Dialogos 277 (PG 155.508B).
4. C. Kallinikos, The Christian Temple and its Ceremonies (Athens, 1968), 514.
5. St. Gregory the Theologian, Letter 193: "I place the hand of the one the other, and place both in the hand of God" (PG 37.316C).
PUBLISHER'S NOTE
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