by Scott Yenor
June 15, 2011
Marital love implies dependence on another instead of autonomy, and it shows that certain goods (sex and procreation, love and marriage, marriage and parenthood) are connected. We must recover the language of self-giving. The second in a two-part series.
I still have to finish that post on love as self-giving. The first part of Mr. Yenor's essay. From the second part:
Unable to find the permanence we need in anatomy, it is necessary to turn to moral philosophy to show how nature, as it manifests itself in marriage and family life, is connected to the permanent human good of betrothed love. For this, we must recover the logic of marital unity and put the necessities that are implicated in marriage and family life in their proper place. This is the logic of marital unity. When marriage concerns serious ends, it makes demands on the time and resources of the couple; the more serious the ends, the more serious the demands. The more time- and resource-intensive the demands, the more members of the family are likely to practice some form of the division of labor to meet those demands. Married couples strive for ends, in other words, that exist in time and space or in life—so they implicate “necessities” within a larger context of meaning.Buzzwords in contemporary [Catholic] moral philosophy (personalism?): "dignity" and "meaning."
The necessities of nature gain their dignity by their relation to the ends of marriage. While it is easy for feminists, for instance, to depict the mundane tasks of motherhood and housekeeping as Sisyphean tasks, such necessitous household activities contribute to the building of a home, which is, at least in part, a home of love. In the context of love, the household management of a mother takes on greater dignity and receives higher meaning. Dusting or washing are acts of self-giving that contribute to an environment of nurturing that can best take place in the intense order of family life. There are certainly contractual appearances to this relationship—the husband and wife say “I do” and they agree on how to divide household labors. The contractual appearance, however, is only a moment in the experience of marriage and family life. Marriage may, as Hegel, that oracle of clarity, tells us, “begin from the point of view of contract,” but it does so “in order to supersede it.” This supersession is love, and love is a permanent human good that defines the order of the family.
As we hear so often today, love makes the family. What is love? Most refrain from raising this more significant question, for fear that such a question would give rise to endless controversy or hopeless subjectivity. Here, again, I would suggest that nature or anatomy must be understood in the light of love, the permanent attribute that lends meaning to the natural. Nature points up, toward the love that defines marriage and family life. We see this in sex, which reflects a human search for completion by joining with another, and which cannot be consummated without another. Though sex does not really satisfy that desire for another and sexual desire is soon extinguished when satisfied, this does not mean that one is alone. Sex happens on the level of the passions and the body, but points to something higher than itself. Genuine love integrates and subordinates the moment of sex within this larger unified framework. A relationship based on sex is not a proper marital relationship—though sex is part of a marital relationship—because it does not put sex in its proper place.
Betrothed love also grows from two becoming one in the procreation of children. A couple practices a form of self-giving in their life together, providing a fertile ground for the self-giving of parenthood. Parenthood is a picture of marital unity. A couple’s unified love is literally present in the person of the child, which explains why parents so often love their children more than their children love them: children are living embodiments of marital unity. Married couples are more than parents, yet parenthood points to the betrothed love that makes parents, in part, more than parents.
Modern thinkers, with partial exceptions, initiated a revolution in marriage at the level of betrothed love. They questioned whether self-giving was healthy, possible, safe, or consistent with human liberty and equality. Love implies dependence on another instead of autonomy, and it shows that certain goods (sex and procreation, love and marriage, marriage and parenthood) are connected. When the self-giving of betrothed love is no longer the end of marriage, the preparation ground for parenthood erodes; divorce seems more tenable as partners hold something back; more individualistic principles fill in to justify or define marriage; and sex and procreation, no longer pointing beyond themselves toward a higher good, come to be seen as individual goods or burdens instead of as common goods.
