The divine creation and gifts of marriage

Marriage, most fundamentally, is gift. Or, perhaps more clearly, marriage is a series of gifts, connected and intertwined with one another.

Marriage is the gift of a husband to a wife. And the gift of a wife to a husband. Marriage is a gift from God—an opportunity to form a family, a community of love. Marriage is the place where the gift of life begins. And marriage is a gift to every community, every culture, every people—marriage is the gift of stability, of civility and of love. Marriage is the first and essential community to society.

Today many people seem to be confused about marriage. They seem to believe it is an institution created by governments—a recognition of a partnership of adults. In some ways, marriage has become viewed as a social recognition of mutual affection between two adults. This view of marriage is relativistic and self-centered. If marriage is created by governments, governments may modify marriage, may change and alter its definition. And if marriage is about recognizing mutual affection, then it doesn’t matter who loves whom, and any type of partnership could be recognized as “marriage.”

But this view of marriage couldn’t be further from the truth. Marriage is a divine creation. It is rooted in the divine command of God to Adam and Eve, to “be fruitful and multiply.” In fact, marriage is rooted in the very creation of Adam and Eve—men and women were created, from the very beginning, to live in a communion of love with one another. Men and women complement each other and share in creation of human life in their love for each other. In marriage, two become one flesh in their children, love becomes a whole new person—the fruit of their married love. This communion is the gift of marriage. Marriage is written in the very fiber our existence.

And the gift of marriage is for something. When a husband gives himself completely to a wife, and a wife completely to her husband, the marriage bears fruit. Children stem from marriage. So does community, and unity and social stability. At the very heart of marriage, at its very core, is a call—a call for men and women to be procreative through their total self-gift to one another.

Over the past few months, we’ve debated marriage and civil unions in Colorado, and the Supreme Court has debated marriage in Washington. The marriage debate is not likely to cease soon.

Lately, faithful families I know have told me that they are discouraged. That the confusion, and the attacks, and the hatred of the world have dampened their spirits. That the world’s view of marriage has made them feel under attack.

Be not afraid, brothers and sisters. I pray that the Church will be a place of renewal for you. A place of refreshment and joy. A place to encounter Jesus Christ apart from the noise, confusion, irrationality and anger of the world. The world needs the Gospel of Jesus Christ, and the witness of joy-filled marriages. And so does the Church.

Over the next several weeks, I will offer reflections on marriage—its history, its meaning and its potential. I pray that my reflections will be helpful to you. But I would be remiss if I do not mention that the witness of faithful marriages is tremendously helpful to me. My heart is filled with joy by couples living their sacramental marriages faithfully as husbands and wives, in the communion of their children and grand-children.

We are blessed, in the Archdiocese of Denver, by thousands of families striving to live according to God’s plan, the Gospel and the teachings of the Church. By young couples, scrimping and saving to put their children into Catholic schools. By older couples offering their wisdom, and their witness of enduring fidelity and love. By families sharing the grace in their lives with our entire Church, and our entire community. Thank you for your witness. Marriage is a gift. I thank you, dear brothers and sisters, for giving and receiving that gift, and for entrusting it to the loving care of the Lord.

COMING UP: Did Christians ban the Games? Tales, myths and other fun facts about the ancient Olympics

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The 2020 Summer Olympics began less than a week ago, and as is usually the case, there’s been enough stunning athleticism, shocking upsets and yes, even a little bit of drama on display to keep the water cooler chatter abuzz until at least the 2022 games.

At their best, the Olympic games bridge cultural divides and unite countries around the world as the greatest living athletes around the globe compete for the coveted gold medal in their respective events. There’s a spirit of global camaraderie that welcomely comes about during every Olympiad; whether watching the Games at home with the family or going to a local bar to cheer on your favorite country, the Olympics bring people together in a way that most other sporting events do not.

Another astounding thing about the Olympics is how they’ve endured over the millennia. Indeed, they provide a special glimpse into the history of the world and those common qualities of humanity that will never die; namely, the need for both unitive, universal community and friendly but fierce competition.

The first recorded Olympic games took place in 776 B.C., though some historians speculate that they could have began as early as the 10th century B.C. The games were held every four years in Olympia to honor the greek god Zeus as one of four Panhellenic festivals, this one coinciding with the second full moon following the summer solstice, usually at the end of July or early August. The Olympics became so significant that the term Olympiad was used to mark a year the games took place, and became a common unit of historical time measurement.

Now, the ancient world wasn’t exactly known for its amicability or even peacefulness, as indicated by the countless wars and power usurpations that took place throughout its history. However, Olympic festivals were marked by a truce among the Greeks called ekecheiria, which roughly means “holding of hands.” This ensured safe travels for athletes and spectators as they made their way to the festival and was a common basis for peace among the Greeks. That the Olympic games could get even the constantly feuding Greeks to lay down their arms and come together in a spirit of solidarity speaks to their significance in ancient history.

Early Olympic events included the footrace, wrestling, the long jump, the javelin throw, the discus throw and boxing. Of course, it’s nigh impossible to read about the ancient Olympics and not come across epic tales of chariot racing, an event which was briefly banned early on but was reinstated by the first century B.C. and drew the interest of several key Roman figures (more on that later).

By the fifth century B.C., athletes from all over the Greek-speaking world came to Olympia for the games. The footrace, also called the Stade or Stadion, was considered the most prestigious event, and is where the english word “stadium” is derived from. Stade was a unit of measurement in ancient Greece which modern historians say is the rough equivalent to 600 feet or 200 yards, though the actual length has been a subject of debate for many years. Either way, it represents the length which runners in the Stadion ran to prove themselves as the fastest sprinters in the ancient world.

Interestingly, very little record about the Olympics games during the time of Christ exists. History tells us that the Roman emperor Tiberius, who was emperor during Christ’s life, won the chariot races during the 194th Olympiad in 4 B.C. In 17 A.D., the popular Roman general Germanicus, who was Tiberius’ adopted son and the future father of the third Roman Emperor Caligula, won the chariot races in 17 A.D., presumably around the time Christ was a teenager.

About those chariot races: they were known to attract elite political figures, some of whom won based on true skill, and others who only wanted the appearance of winning to further exert their power and status. During the 211th Olympiad, Emperor Nero, known for his fierce persecution of Christians and rather narcissistic personality, forcibly moved the Olympic games set to take place in 65 A.D. to 67 A.D. so he could compete while on a tour of Greece. He participated in the chariot races (with six more horses than the other competitors), and declared himself the greatest Olympic victor of all time, though historical eyewitness accounts tell a different story. Nero actually nearly died after a severe wreck, but Nero being Nero, he was still declared the winner.

Thankfully, Nero’s title as an Olympic victor and the Olympiad he “won,” which did not adhere to the established chronology of the games, were subsequently stricken from the official Olympic records after his death.

The Olympics grew over the course of 1,200 years until 393 A.D., when Emperor Theodosius I banned all Pagan festivals from the Roman emperor after Christianity became adopted as the state religion. Popular culture and history has long maintained this story of Christianity being to blame for the halt of the Olympic games. However, in recent years, some historians have disputed this account, saying that it was not for religious reasons but rather economic reasons that the games ended when they did. In fact, even after Theodosius’ death, there are still records of Olympic games taking place up until the fifth century. As the administration of Roman Empire evolved, the Olympics could no longer be sponsored by civil funds and instead became sponsored more and more by rich elites of the time. Simply put, the games became too expensive, and no one wanted to pay for them anymore.

The Olympics did not make a return for 1,500 years, until the Athens Olympics in 1896. Over the last 125 years since their reinstatement, the Games have become an integral piece of modern culture and a remnant of ancient history that was revived to great avail. As the Olympics in Tokyo continue over the next week and athletes compete for the gold, the words of St. Paul in his first letter to the Corinthians serve as a pertinent reminder of how the spirit of an Olympian imitates closely that of a Christian:

“Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified” (1 Cor 9:24-27).

So let the Games continue! And may the race be run not for a perishable prize, but an imperishable one.


Featured photo: Met Museum, Terracotta Panathenaic prize amphora (jar), ca. 510 B.C. Attributed to the Leagros Group.