Jesus’ teaching on marriage confronts his followers with a bold challenge to reverse their thinking from what would seem reasonable and convenient to a realization of the cross in their lives. However, this teaching invites acceptance of the cross freely more than it allows outside authority to impose the cross. It must not be interpreted in a judgmental way so as to add to the burdens of someone who may be already innocently suffering a traumatic breakup of marriage. It is all too easy to impose rigid answers to problems that we ourselves do not have to face!

First of all, Jesus affirms the basic oneness of the married couple, which no human agency, not even the law of Moses (see Dt 24:1), has the right to interfere with. This is of nature, inherent in the way things are, rather than anybody’s rule or interpretation. Therefore it is absolute and unchangeable in principle. In practice, this ideal must primarily be seen as an obligation incumbent on both partners in a marriage — a call to both to live in fidelity even in the face of any difficulty. The infidelity of one partner does not automatically absolve the other of all responsibility for the marriage. Yet, maintaining this ideal in all its strength, Jesus gives no one any cause to judge or condemn another person in an unfortunate marital situation, nor any reason to hinder a Christian from seeking a stable and permanent marriage union after the breakup of a bad marriage, particularly if the first marriage never exhibited the qualities that must characterize genuine marital commitment. The ideal is absolute and cannot be set aside, compromised, or reinterpreted. Yet, in practice, the Church does seek a place for the discernment of individual needs and problems.

The deeper level on which Jesus is speaking adds further weight to the obligation of marital fidelity. He is teaching about God’s kingdom here, and he emphasizes that the faithful married state is a strong and privileged manifestation of God’s plan and a sign of the restoration of creation in Christ. In this light, divorce is not only an injustice to the abandoned partner, but to God himself. Just as childlike simplicity and acceptance is the prime requirement for entry into the kingdom (vv 13-16), so the same trusting mutual acceptance and fidelity are necessary for the successful marriage, which then becomes a sign of the kingdom’s presence.

The account of the creation of woman in Gn 2 stems from a definite "man’s world" view (in contrast to the equality of the simple statement of creation in Gn 1:27). Yet, in an age in which women were often seen as mere possessions to be used and disposed of at will, the equality of man and woman here expressed was revolutionary. Although a certain dependence and subordination is envisioned here — and this is corrected to a certain extent in other scriptural teachings — woman is truly seen as man’s "other self," not an inferior by any means.

This psalm extols fruitful and prosperous family life as the blessing of a life of fidelity to God. Response: "May the Lord bless us all the days of our lives."

The letter to the Hebrews is very different in style and approach from any of the writings of Paul, and appears to have been a lengthy sermon or instruction rather than a letter sent to a particular community or person. It is basically a commentary on the Jewish Scriptures in the light of the person and role of Jesus Christ in God’s plan of salvation. The opening section, vv 1-6, reminiscent of the opening of John’s Gospel in its exalted vision of Christ as the eternal Son of God, is read at the Mass of the Day on Christmas.

After affirming the divinity of Christ and his position as superior to all forms of creation, the author of this letter explores the significance of Jesus’ solidarity with humanity — he calls us brothers and sisters, and became subject to the laws of nature with us, including death. In his becoming one with us, we truly become one with him in his overcoming the limitations of nature and his being made "perfect through suffering."

1. How is Christian marriage a sign of God’s kingdom?

2. How is the creation of man and woman, as described in Genesis, brought to perfection in Christ, as described in Hebrews?