Documente Academic
Documente Profesional
Documente Cultură
by Phillip Campbell
When modern society speaks about the end of marriage, it usually means a lot of money paid to
attorneys and a trip to the divorce court. In philosophical vocabulary, however, an end (Gk: telos,
Lat: finis) refers to the final purpose of a thing, the goal towards which it is directed. When we look
at the purposefulness of things, we are studying them under their teleological aspect. Teleology
considers things in light of their final end, their ultimate purpose. The end of an acorn is to turn into
an oak tree; if we anthropomorphize this reality, we could say the acorn "wants" to become a tree;
in other words, the development of into a fully mature tree is the outcome the acorn tends toward
by its very nature. Sacraments, too, have teleological ends; the end of the Sacrament of Penance is
restoration of sinners to friendship with God through the forgiveness of their sins.
Marriage, of course, is one of the seven sacraments of the Church, and as such, has its own ends
proper to it. In 1930, Pope Pius XI's groundbreaking encyclical Casti Connubii defined three ends of
marriage: procreation, conjugal faith (later sub-defined to consist of "the good of the spouses" or
"mutual aid", mutuum adiutorium and the "remedy of concupiscence") and the sacrament. [1]
Because marriage, unlike the other sacraments, is a natural institution that was elevated to become
a sacrament, it has ends which are natural as well as supernatural. The supernatural end of
matrimony (the sacrament) is the indissoluble bond that arises as in every sacramental marriage
and the graces that flow from that bond. But here we are concerned primarily with the natural ends
of marriage, procreation and conjugal fidelity, because it is these ends that are most frequently
called into question by moderns who wish to deny the Church's traditional teaching on marriage.
The identification of the ends of marriage was nothing new; in defining them in Casti Connubii, Pius
XI basically takes as his reference point the teaching of St. Augustine. What was in question,
however, was the relationship between the various ends of marriage, especially regarding
procreation. The 1930 Lambeth Conference had legitimized the use of birth control for the Anglican
Church, thus sundering the traditional unity of the two natural ends of marriage. Pius XI wrote Casti
Connubii in response to this conference, and clearly taught that procreation and conjugal fidelity are
inseparably united as ends of matrimony; furthermore, he clearly subordinated conjugal fidelity to
procreation, stating that among the goods of marriage, "the child holds the first place" [2]. This was
in direct opposition to the Anglicans, who saw procreation as a salutary "side-effect" of matrimony
but regarded the good of the spouses as the ultimate end.
The 1944 Ruling of the Sacred Roman Rota
Nevertheless, the relationship between the ends of marriage was still questioned or denied by
many, prompting the Sacra Romana Rota to issue a judgment on the matter in 1944. The Roman
Rota is the highest appellate court in the Catholic Church; its decisions are binding on both the Latin
Rite and those of other rites in communion with Rome. The judgment was necessary because these
dissenters were denying procreation as the primary end of marriage [3]. The ruling of the Rota is
not a Magisterial document per se, but it was inserted into the Acta Apostolica Sedis and has been
whole, they must intend its essential parts. This is one reason (among several) why a homosexual
"marriage" can never be valid; the finis operis natural to the structure of marriage is procreation,
and since two homosexuals can never will procreation as an end of their union, the finis operantis of
a homosexual "marriage" would always be repugnant to the finis operis. This is certainly not the
only argument against homosexual so-called "marriage" nor the strongest, but it is one objection
and it is relevant to our discussion.
The Uniqueness of Matrimony
There are many types of human relationships, even friendships that are very intimate, but marriage
is unique among all other relationships because it has a specific finis operis that it is ordered to by
virtue of its institution by God. According to the Rota, marriage as a natural institution must have "a
natural finis operis, one and indivisible, specifically proper and distinct from every other end" [8]. It
also states that in an institution where there are multiple ends, one must predominate, and others
must be subordinated to it. In matrimony, the finis operis is the procreation and education of
children, which is the primary end, and other ends must be subordinated to this one. It is important
to note that the Rota rejects the notion that marriage has two primary ends; such a concept would
undermine the vital relationship between the two ends and leave open the possibility of marriage
without a procreative orientation, as we see today.
Additional Fines Operis
What are these additional ends? The procreation and education of children is the primary end, but
within this primary end there are two secondary fines operis of matrimony: the good of the spouses
and the remedy of concupiscence, which Pius XI highlights in Casti Connubii:
"For in matrimony as well as in the use of the matrimonial rights there are also secondary ends, such
as mutual aid, the cultivating of mutual love, and the quieting of concupiscence which husband and
wife are not forbidden to consider so long as they are subordinated to the primary end and so long as
the intrinsic nature of the act is preserved." [9]
Though the secondary ends of the finis operis are logically distinct, they are interrelated; in fact,
they cannot be realistically separated. For example, concupiscence can only be remedied through
the lawful use of the sexual faculty within marriage. If the sexual act was being utilized outside of
marriage, concupiscence would be inflamed, not remedied. It is only remedied when the sexual
faculty is ordered towards its proper end. Likewise, the good of the spouses is related to
procreation because it includes the common life that arises as a result of the unique marital
relationship, which is predicated upon the raising up of a family. Even outside of marriage there can
be relationships based on mutual help (as when Cardinal Ratzinger lived with his sister Maria), but
the common life of spouses is different from the common life of friends or siblings because its
relation to an internal primary end, which distinguishes it from other types of relationships by
virtue of its ordination towards procreation. [10]
It is worth noting that the Rota and the Church in general do not equate procreation with biological
reproduction. Procreation is an act of cooperation with God, and takes into consideration not only
the physical creation of a child, but its conception in an act of willed self-giving, as well as the
subsequent education and formation of the children. Procreation is a fundamentally holistic
concept that concerns the entire human life of the child, not the mere act of biological reproduction.
This is why artificial methods of reproduction that sunder the creation of new life from its familial
context do not constitute licit methods of procreation in the eyes of the Church. The Church does
not take a strict biologistic approach to the matter; this is also why actual conception of children is
not necessary for a marriage to be ordered to procreation. Any marriage in which the natural ends
are respected or not obstructed is ordered to procreation because the conjugal act is completed in
accordance with the natural structure of marriage without opposing the finis operis. If this has been
fulfilled, then the marriage is ordered to procreation, even if no actual procreation results from the
union. In other words, the procreative activity of the couple does not require the actual conception
of a child.
Conclusion
Because marriage is a natural institution ordained by God, it has certain intrinsic ends proper to it
(fines operis). These ends are distinct from the subjective ends that may be willed by the spouses.
Spouses can cooperate with these ends to varying degrees, so long as their subjective intention is
not repugnant to the natural ends of marriage. In those cases, no marriage takes place. In addition
to procreation, the good of the spouses and the remedy of concupiscence are other natural ends of
marriage, but they are interrelated to procreation and must be subordinated to it. By procreation,
the Church understands not a merely biological reproduction, but a cooperation with God in
bringing new human beings into existence in the context of a loving family, which includes their
education and care.