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In the opening chapter of Sacred Marriage, Thomas challenges conventional expectations of marriage by proposing a radical reframing: Rather than viewing marriage primarily as a path to happiness, individuals should understand it as a spiritual discipline designed to foster holiness. Thomas draws an extended metaphor comparing his approach to Renaissance-era physicians who revolutionized medicine by dissecting cadavers to understand human anatomy. Just as those doctors cut through social taboos to gain deeper knowledge, Thomas proposes examining the difficult aspects of marriage—the disappointments, selfish attitudes, and conflicts—to uncover opportunities for spiritual growth.
Thomas anchors his argument in Christian spiritual tradition, particularly citing Francis de Sales, a 17th-century spiritual director who described marriage as “a perpetual exercise of mortification” requiring more virtue than any other state (10). This historical framing situates marriage within a broader Christian understanding of spiritual formation, one that views challenges as opportunities rather than obstacles. Thomas argues that centuries of Christian spirituality have been dominated by celibate models, leaving married individuals attempting to imitate monastic practices ill-suited to family life. By contrast, he proposes developing a married spirituality that embraces rather than resists the unique demands of partnership and family.
Thomas’s arguments assume a desire to cultivate holiness (living as one consecrated to God) in the context of Christian spirituality. From that perspective, he acknowledges that happiness and holiness are not contradictory, drawing on John Wesley’s assertion that true happiness is impossible without holiness. However, Thomas critiques contemporary Christian marriage literature for making happiness—which he defines as pleasant feelings and romantic satisfaction—the ultimate goal. He suggests this approach leads to selfishness rather than fulfillment. Instead, Thomas presents marriage as a context for spiritual growth comparable to how celibates use abstinence or hermits use isolation. The challenges inherent in marriage—learning to sacrifice, confronting personal weaknesses, and developing patience—become tools for character development and deeper relationship with God. This perspective reflects a countercultural stance in an era where divorce rates remain high and, he argues, cultural messaging emphasizes personal fulfillment above commitment.
In this chapter, Thomas challenges the modern expectation that romantic feelings should form the primary foundation for marriage, arguing instead that marriage serves as a pathway toward spiritual growth and holiness rather than perpetual happiness. He traces how the concept of romantic love as central to marriage emerged relatively recently in human history, gaining prominence around the late 11th century and receiving significant reinforcement through 18th-century Romantic poets like Wordsworth and Coleridge. Thomas contends that this cultural shift has created unrealistic expectations that damage marriages when the initial romantic intensity inevitably fades.
Drawing on Katherine Anne Porter’s 1940s essay “The Necessary Enemy,” Thomas emphasizes that mature love must accommodate the reality of conflicting emotions within marriage. Porter observed that individuals can simultaneously love and hate their spouses, much as children experience contradictory feelings toward parents. This psychological complexity, Thomas argues, cannot be sustained by romanticism alone, which “has no elasticity to it” and “simply shatters” under the weight of human imperfection (16).
Thomas illustrates these principles through personal narratives, recounting how his own marriage evolved from an intense engagement marked by mystical connection and grand missionary aspirations to the mundane reality of rental videos and laundry routines. This trajectory, he suggests, is not a failure but an opportunity for transformation. Influenced by Christian monastic traditions that historically elevated celibacy above marriage, Thomas initially struggled with whether married life compromised spiritual dedication. However, he came to view marriage as a spiritual discipline comparable to monastic practice—not despite its challenges but precisely because of them. According to Thomas, the daily confrontations with selfishness, the 3 a.m. diaper changes, and the necessity of considering another person’s needs function as spiritual formation tools that reshape character toward Christlikeness (living one’s life by the example of Jesus Christ).
The author’s framework challenges contemporary Western culture, which typically positions personal happiness and romantic fulfillment as primary life goals. Thomas argues that when individuals expect their spouse to provide ultimate fulfillment—something he believes only God can offer—they place impossible demands on the relationship. This claim suggests that humans possess spiritual needs that human relationships cannot satisfy, positioning marriage not as an end in itself but as a temporary institution that can point individuals toward their eternal relationship with God in the afterlife.



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