REFLECTION/HOMILY FOR 27TH SUNDAY IN ORDINARY TIME

REFLECTION/HOMILY FOR 27TH SUNDAY IN ORDINARY TIME — YEAR B

HOMILY THEME: HONOURING GOD’S PLAN FOR MARRIAGE

BY: Fr. Obinna Ezeaputa

Gen. 2: 18-24, Ps. 128, Heb. 2: 9-11, Mark. 10: 2-16

Our gospel reading today (Mark 10:2-12) presents a question that has puzzled people for centuries: “Is it lawful for a husband to divorce his wife?” (Mark 10:2). At first glance, this question appears to be a straightforward inquiry about legal permissions. However, it leads to deeper questions about the love of God and the nature of marriage.

ALSO RECOMMENDED: REFLECTION/HOMILY FOR 27TH SUNDAY IN ORDINARY TIME

It raises these concerns: Is marriage like a business partnership, easily dissolved when profits decline, or is it an unbreakable bond like a parent’s unconditional love for their child? Is marriage like a lease agreement with an expiration date, or is it a lifelong covenant, like a promise between best friends? Is marriage merely a social contract, subject to change with shifting societal norms, or is it a sacred union reflecting God’s enduring love?

These questions highlight the complexity of marriage, inviting us to reflect on its essence. As Hans Urs von Balthasar notes, “The question of divorce is ultimately a question about the very essence of marriage and therefore about the essence of God’s love, which is the foundation of marriage.”

“The Pharisees approached Jesus and asked, “Is it lawful for a husband to divorce his wife?” They were testing him” (Mark 10:2). Perhaps they were testing his understanding of Mosaic law (Mark 10:2-12).

In the Old Testament, Moses allowed divorce in exceptional cases (Deuteronomy 24:1-4). Specifically, he permitted divorce when a spouse committed adultery (porneia), referring to sexual infidelity that betrayed the marital bond. This includes consensual sex outside marriage, fornication, prostitution, and other forms of illicit sexual behavior (Matthew 5:32, 19:9; Brown-Driver-Briggs Hebrew Lexicon (BDB, 721).

Additionally, Moses allowed divorce in cases of sexual immorality (ervah/erwth). This includes grave moral offenses such as incest (Leviticus 18:6-19, 20:11-21), bestiality (Leviticus 18:23, 20:15-16), and nakedness or shameful exposure (Leviticus 18:6-19).

As R.T. France notes, “The provision for divorce in Deuteronomy 24:1-4 was not intended to encourage or facilitate divorce, but rather to protect the wife from unjust treatment” (The Gospel of Matthew, 723). This ancient law safeguarded women’s rights in several ways.

For instance, the law provided protection against false accusations, abuse, and financial exploitation. The required written certificate (sefer keritut) could hold a husband accountable for falsely accusing his wife of infidelity, thereby preventing reckless abandonment (Deuteronomy 24:1, 3).

Additionally, a wife forced into marriage against her will or suffering domestic abuse could potentially escape through divorce, securing her safety. It also protected summary dismissal without financial support or compensation for women from poorer families who were married to wealthy husbands.

Specifically, the provision prevented husbands from unilaterally divorcing their wives without cause or compensation; it ensured wives received their dowry and marital property rights and recognized the wife’s autonomy to exit unbearable or abusive marriages.

But Jesus’ response goes beyond legal technicalities, compromises, and gets to the heart of God’s original plan for marriage. “Jesus’ teaching on marriage is not just a legal ruling, but a revelation of the inner meaning and purpose of marriage, rooted in the very nature of God Himself,” Karl Barth explains (Church Dogmatics, III/4, 166).

Jesus quotes from Genesis 1:27 and 2:24, reminding us that God created man and woman to be together, to complement each other, and to become one flesh (Mark 10:6-8). He then adds, “What God has joined together, no human being must separate” (Mark 10:9). In other words, marriage is not just a human contract but a sacred bond that involves God Himself.

As Edward Schillebeeckx explains, “In marriage, God is not only the distant Creator but also the immediate Partner, who has joined the couple together and makes them one” (Marriage: Human Reality and Saving Mystery, 35). This understanding of marriage emphasizes the sacred and divine nature of the union, and highlights God’s active role in bringing the couple together.

The Catholic Church has consistently upheld the teaching on the sacred and divine nature of the union, recognizing the sacrament of marriage as a lifelong union between a man and woman, breaking only by death (CCC 2382-2385, Matthew 19:6).

It is pertinent to remember that this is not just a matter of the law or discipline of the Catholic Church but a reflection of the very nature of marriage itself (Gaudium et Spes, 48; Familiaris Consortio, 20). But many people, both Catholic and non-Catholic, misinterpret the Catholic Church’s teaching on divorce.

They believe the Church is heartless toward those who’ve endured abusive, addicted, or mentally troubled marriages (CCC 2385). These critics claim the Catholic Church puts marriage above the well-being and safety of couples. This perspective is wrong.

While the Catholic Church upholds marriage as a lifelong and indissoluble bond between a man and woman (CCC 2384–2385, Matthew 19:6), it also acknowledges situations where annulment or separation may be necessary to protect individuals from harm.

These situations include cases of abuse (physical, emotional, or psychological), addiction (substance or behavioral), mental health issues (severe depression, bipolar disorder, or schizophrenia), coercion or force, fraud or deception, lack of canonical form, and lack of canonical capacity.

In such situations, the Catholic Church provides procedures for annulment, which check the validity of a marriage (CCC 1629), or separation of roofs, which allows people to separate while maintaining the sacramental bond. Nevertheless, it’s essential to note that annulment and separation are subject to evaluation by the Catholic Church’s tribunals, considering individual circumstances and canonical requirements.

Additionally, in these complex circumstances, the Catholic Church offers pastoral accompaniment, which offers spiritual support and guidance (Amoris Laetitia 241-245). This balanced approach reflects the Catholic Church’s commitment to both the integrity of the sacred bond of marriage and the dignity of human persons.

As Pope Francis emphasizes in Amoris Laetitia, “The Church’s teaching on marriage is a teaching on love… The Church must accompany individuals… with mercy and patience” (AL 291).

As we navigate the complexities of human relationships, let us hold fast to this truth that marriage is a sacred union, rooted in God’s love and design. Marriage is not just a human contract but a divine bond that requires commitment, mutual love, and trust. While acknowledging the challenges and difficulties that arise, we find solace in the Catholic Church’s teachings, which prioritize both the integrity of marriage and the dignity of human persons.

Let us pray for all couples, especially those struggling, that they may find strength and guidance in their sacramental journey. We should also offer prayers for those contemplating marriage, asking for courage to embrace this lifelong commitment. And may we, as a community, support and accompany couples with compassion, understanding, and patience. Amen.

FOR A SIMILAR HOMILY, CLICK HERE >>>>>

Dear friends in Christ, We have been sustained by your Charity for the past 11years. Here we are saddled with annual bills. Please, be kind to us with your donation. Click on the “Donate” button to get started. MERRY CHRISTMAS AND HAPPY NEW YEAR!!!