this is a profound mystery - Theologische Hochschule Friedensau

“THIS IS A PROFOUND MYSTERY”
IS MARRIAGE A SACRAMENT? A SEVENTH-DAY ADVENTIST PERSPECTIVE
A contribution to the book project on
Marriage: Biblical Theology and Pastoral Issues
Final draft presented to the EUD-Biblical Research Committee
1
Introduction
Is marriage a sacrament? Admittedly, this is an unusual question, at least, if raised within a
Seventh-day Adventist publication or context. After all, Adventists do not have sacraments
(well, almost none) and they are also quite critical of the sacramentalism that increasingly
characterized the history and theology of the Christian church in postapostolic times.1 At the
same time, there are certain traces of sacramental thinking noticeable among Adventists. The
way in which the Lord’s Supper and the ceremony of foot-washing as well as the rite of
laying on of hands at ordination are understood and practiced are indications of this.2 Does
this, perhaps, also apply to what Adventists believe about the divine institution of marriage?
Can or should marriage be looked upon as a sacrament? This is the issue to be addressed here.
The following essay answers this question in three steps: First, the key terms “sacrament” and
“marriage” are clarified and defined, outlining three major viewpoints held on both issues.
After that, the question “Is marriage a sacrament?” will be answered on the basis of the
available evidence. Finally, some implications and applications are drawn from it. It is hoped
that this study will contribute to a better understanding of the gift of marriage that is both
faithful to Holy Scripture and realistic towards the world in which Christians live.
2
Clarifications and definitions
2.1
What is a sacrament?3
Originally, a sacramentum (from Latin sacrare, to dedicate) was, firstly, a deposit made in a
civil lawsuit by both parties and, secondly, the oath of enlistment required of Roman soldiers.
1
Adventists have a nonsacramental view of baptism as can be seen, for example, in the liberal manner in which
they have traditionally practiced rebaptism. For an Adventist theology of baptism, see Die Taufe: Theologie und
Praxis, Studien zur adventistischen Ekklesiologie, vol. 3, ed. Roberto Badenas, Lüneburg: Advent-Verlag, 2002.
2
Many Adventists seem to ascribe to the rites and to the emblems a special sanctity, which affects the agenda
and the atmosphere at the Lord’s Supper. In addition, the foot-washing ceremony is commonly regarded as
having a cleansing function. According to the Church Manual, any remaining bread and wine is to be disposed of
after the communion service by burning, burying or outpouring, “but in no event returned to common usage”
(Seventh-day Adventist Church Manual, 17th ed., rev. 2005, ed. General Conference of Seventh-day Adventists,
Hagerstown, MD: Review and Herald Publishing Association, 2005, 84f). On these issues, see .Abendmahl und
Fußwaschung, Studien zur adventistischen Ekklesiologie, vol. 1, ed. Siebenten-Tags-Adventisten, Euro-AfrikaDivision, Biblisches Forschungskomitee, Hamburg: Advent-Verlag, 1991. On the theology and practice of the
laying on of hands, see Rolf J. Pöhler, „Sendung – Segnung – Weihe: Zur Theologie und Praxis der Handauflegung in der Gemeinschaft der Siebenten-Tags-Adventisten,“ in: Die Gemeinde und ihr Auftrag, Studien zur
adventistischen Ekklesiologie, vol. 2, ed. Johannes Mager, Lüneburg: Saatkorn-Verlag, 1994, 157-208.
3
On this section, see also Hans Heinz, „Kirchliche Sakramente oder neutestamentliche Worthandlungen,“ in
Abendmahl und Fußwaschung, 91-107; and Darius Jankiewicz, „Sacramental Theology and Ecclesiastical
Authority,“ Andrews University Seminary Studies 42 (2004), 361-382.
Tertullian (c.160–c.225) compared the baptismal vow to such an oath of allegiance and
loyalty to the Emperor. He also used the term to denote Christian rites like baptism and the
Eucharist, which--under the influence of the ancient mystery religions--had come to be seen
as mysterious rites (providing a phármakon athanasías, the remedy of immortality). This, in
turn, led to the translation of the Greek term mysterion with the Latin sacramentum in the
Vetus Latina and the Vulgata. In this way, the Greek mysterion, used 28 times in the New
Testament for the gospel of Christ--but never in connection with baptism and the Eucharist-came to assume a sacramental meaning. A sacrament was now seen as a visible human sign of
invisible divine grace (Augustine).
2.1.1 The Catholic view4
While early scholasticism counted up to 30 sacraments, the Fourth Lateran Council (1215)-and, later, the Councils of Lyon (1274) and Trent (1545-1563)--limited their number to only
seven: baptism, confirmation, communion, penance, unction, ordination, and matrimony. It
also formulated the dogma of transsubstantiation. According to Catholic theology, sacraments
are outward/visible signs of inward/spiritual grace, effective means of salvation and
indispensable (heilsnotwendige) vessels of grace, infused to people independent of the faith
disposition of their administrators and recipients (ex opere operato). All seven are believed to
have been instituted by Christ himself, either during his earthly ministry or as risen Lord
through the church. They convey spiritual reality in material form, constituting in a sense a
counterpart to the divine-human Christ in his incarnation, now represented by his mystical
body, the church.5
2.1.2 The Protestant view
Lutherans regard baptism and the Eucharist as the only sacramental means of grace ordained
by Christ. They are effective only by personal faith, which they create rather than presuppose.
Therefore, baptism is valid even if faith is lacking in those baptized. Over against Catholics,
Luther rejected the automatism of the ex opere operato. Over against Zwingli and the Anabaptists, who rejected all sacraments, he saw in the Christian ordinances, not just commemorative symbols of Christ’s death and outward signs of the believers’ commitment of faith
(Pflicht- und Bekenntniszeichen), but rather effective signs of God’s prevenient grace in
which Christ is bodily present (Konsubstantiation, Realpräsenz). Somewhere between these
views stood Calvin who regarded the sacraments as efficacious signs, which signify Christ’s
spiritual presence (Spiritualpräsenz) and strengthen and augment the faith of the participants
(Merkzeichen und Bekenntniszeichen).6
4
For a detailed overview of the Catholic teaching on the sacraments, see Benedetto Testa, Die Sakramente der
Kirche, AMATECA: Lehrbücher der katholischen Theologie, vol. 9, Paderborn: Bonifatius, 1995/1997/1998.
5
See The Oxford Dictionary of the Christian Church, 2nd ed., 1974, s.v. “Sacrament.” However, Catholic
theology also teaches that if the recipients of grace are not rightly disposed (lacking a receptive disposition or the
desire to receive the benefits of the sacraments), they may put an impediment in the way of grace, making the
sacraments valid, but fruitless, that is, not efficacious (Ibid). “Die Früchte der Sakramente sind auch von der
inneren Verfassung ihres Empfängers abhängig. ... In Gläubigen, die sie mit der erforderlichen inneren Haltung
empfangen, bringen sie Frucht.” (Katechismus der katholischen Kirche, München: R. Oldenbourg, 1993, 320f)
For a detailed analysis of recent Roman Catholic views on the relationship between word and sacrament see
Alois Moos, Das Verhältnis von Wort und Sakrament in der deutschsprachigen katholischen Theologie des 20.
Jahrhunderts, Konfessionskundliche und kontroverstheologische Studien, vol. 59, ed. Johann-Adam-MöhlerInstitute, Paderborn: Bonifatius, 1993.
6
See Nelson Kilpp, “Baptism and the Lord’s Supper in Lutheran Tradition and in Present Dialogue,” in:
Lutherans & Adventists in Conversation: Report and Papers Presented 1994-1998,” Silver Spring, MD: General
Conference of Seventh-day Adventists; Geneva, Switzerland: The Lutheran World Federation, 2000, 181-200.
2
2.1.3 The Adventist view
On the whole, Seventh-day Adventists waver between the Zwinglian and Anabaptist
minimalistic view and Calvin’s mediating position. In the English-speaking world, Adventists
use the term sacrament rather loosely in the sense of a sacred rite ordained by Christ for the
benefit of believers. In this sense, baptism and communion--which, for Adventists, includes
foot washing (John 13)--are seen as sacred ordinances instituted by Christ himself. At times,
these rites are called “sacraments”.7 The Adventist Encyclopedia defines “sacraments” as
religious rites signifying the special bestowal of divine grace upon those who participate in them.
In common with most Protestants, Seventh-day Adventists recognize baptism and the Lord’s
Supper as sacraments. Seventh-day Adventists believe these sacred rites to be outward signs of the
inward operation of God’s saving grace upon the heart. They do not believe that these signs, in and
of themselves, confer grace, but that they accompany the work of grace, and that by participating
in them the recipient testifies to his or her faith in, and acceptance of, grace. For this reason, SDAs
prefer not to use the word “sacrament,” which in a technical theological sense is often understood
as implying that the rite itself confers grace.8 [Emphasis supplied]
In a similar vein, the book Seventh-day Adventists Believe distinguishes two possible, and
rather distinct, meanings of the term sacrament.
An ordinance is not a sacrament in the sense of being an opus operatum--an act that in and of itself imparts grace and effects salvation. Baptism and the Lord’s Supper are sacraments only in the
sense of being like the sacramentum, the oath taken by Roman soldiers to obey their commander
even unto death. These ordinances involve a vow of total allegiance to Christ. 9 [= Zwingli’s view]
German-speaking Adventism, in particular, has shunned both the concept and the term
sacrament in describing biblical rites.10 In a Zwinglian and Anabaptist manner, the Christian
ordinances are regarded as signs or “mere symbols”, illustrating and commemorating the truth
7
Early Adventists rarely used the term sacrament for the Lord’s Supper and foot-washing. See, e.g., [Uriah
Smith], “To Correspondents,” Review & Herald, 24 January 1871, 45; W. H. Littlejohn, “The Rejected
Ordinance,” Review & Herald, 27 June 1878, 1; and G. W. Morse, “Scripture Questions”, Review & Herald, 19
January 1886, 43. Late in her life, Ellen White came to call the Lord’s Supper a sacrament, without ascribing to
this term any special theological meaning. To her, even a common, every-day meal could be called a sacrament,
inasmuch as we owe even our daily food to the death of Christ (The Desire of Ages, Mountain View, CA: Pacific
Press Publishing Association, 1898/1940, 652-661). In particular, she described the “sacramental supper” as a
“forcible illustration”, a “commemorative…symbol”, which represents Christ’s suffering and sacrifice (Ellen G.
White, “The Lord's Supper and the Ordinance of Feet-Washing.--No. 5.” Review & Herald, 28 June 1898).
8
Seventh-day Adventist Encyclopedia, 2nd rev. ed. 1996, s.v. “Sacraments.” With regard to marriage, the
Encyclopedia states that Adventists “prefer to reserve ‘sacrament’—if, indeed, it is used at all—for those rites
that signify the reception of God’s saving grace.” (Ibid.) The same reserve towards the term “sacrament” is
found in the Handbook of Seventh-day Adventist Theology, Hagerstown, MD: Review & Herald, 2000, 554-558.
9
Seventh-day Adventists Believe…: A Biblical Exposition of Fundamental Doctrines. 2nd edition. Silver Spring,
MD: General Conference of SDAs, Ministerial Association, 2005, 221, note 2.
10
“Adventisten haben kein sakramentales Verständnis des Abendmahls” (Auf einen Blick: 77 Fragen an die
Gemeinschaft der Siebenten-Tags-Adventisten, Berlin: Gemeinschaft der Siebenten-Tags-Adventisten, 1980,
130). „Das Abendmahl ist kein Mysterion, kein Geheimnis, kein Sakrament“ (Josef Butscher, Was bedeutet uns
das Abendmahl? Hamburg: Advent-Verlag, 1982, 25). „Das Herrenmahl ist somit genausowenig ein Sakrament
wie die Taufe. Es ist Worthandlung. ... Es geht um Verkündigung. um Wort und Antwort“ (Hans Heinz, Leben
aus der Zukunft, Hamburg: Saatkorn-Verlag, 1989, 224). „Das Wort Sakrament ist kein biblischer Begriff. Die
biblische Taufe außerdem kein Sakrament“ (Siegfried Wittwer, Konkret gefragt – konkret geantwortet: Über
Gott und Glauben, Lüneburg: Advent-Verlag, 2002, 77). Paradoxically, the German edition of Seventh-day
Adventist Believe... several times translates the term „ordinance“ as „Sakrament“ (Was Adventisten glauben: 27
biblische Grundlehren umfassend erklärt, Lüneburg: Advent-Verlag, 1996, 268f).
3
of the gospel, by which believers testify to their faith in Christ.11 Others come closer to
Calvin’s view, according to which “sacraments” have a salvific function similar to (the
preaching of) the word of God, viz., to present Jesus Christ to us, to be received by faith.
Preaching the gospel and administering the sacraments are two ways by which the crucified
and risen Christ, the living Word of God, reaches and saves us if we accept Him by faith.
Adventists are agreed, however, that “a formal, instrumental, magic-like infusion of grace
through means (sacraments) independent of personal-confessional faith is unknown to Holy
Scripture.”12
In addition to baptism and the Lord’s Supper, some Adventist authors have come to regard the
institution of the Sabbath as another sacrament. Hans K. LaRondelle, for example, calls it a
“sacramental sign of the creation covenant,”13 while the Lord’s Supper is seen as “a new
sacrament.”14 Winfried Noack has listed baptism, foot washing, communion as well as
marriage and the Sabbath as (nonsacramental) signs or “symbols of hope”.15 Hans Heinz, in
turn, calls baptism, foot-washing, communion, the laying on of hands and the anointing of the
sick “new covenant signs”.16
These examples illustrate the lack of clarity existing in Adventist theology on the meaning of
signs, symbols, and sacraments, respectively. To date, only few Adventist authors have
reflected on their definition, meaning and implications.17 For William G. Johnsson, who
rejects sacramentalism, the ordinances are not just symbols but signs charged with rich
meaning, indispensable symbols that convey the reality with which they are connected.18
Similarly, Richard Rice, following Paul Tillich, defines signs as pointers to some reality
beyond themselves, while symbols are intimately related to their referents and participate in
that to which they point. In this way, they intensify and enrich our religious experience and
grasp of divine truth.19
2.2
What is marriage?
In this section, we will outline three distinct views of marriage, viz., the secular, the religious,
and the sacramental. Considering the question to be answered in this essay, only the last two
are of real significance. The first one, widespread as it is today, fails to answer to the religious
11
Wittwer, 83. Likewise, Darius Jankiewicz sees Adventism as standing firmly within the Anabaptist tradition
(“Adventist Identity: The Sacraments,” unpublished paper presented at the South Pacific Division Bible
Conference held at Avondale College, January 2006).
12
Hans Heinz, „Kirchliche Sakramente oder neutestamentliche Worthandlungen,“ 107. For an Adventist view of
the Lord’s Supper, which speaks of His real (spiritual) presence at the verbal proclamation and eucharistic
celebration of the gospel, see Rolf J. Pöhler, „Die theologische Bedeutung der Abendmahlsfeier,“ in: Abendmahl
und Fußwaschung, 67-89.
13
Hans K.LaRondelle, Our Creator Redeemer: An Introduction to Biblical Covenant Theology, Berrien Springs,
MI: AU Press, 2005, 7-10. According to him, the Sabbath is a “creation ordinance” that bestows its “sacramental
blessing” upon us, leading us into the joy and rest of God. The Sabbath is “the sacrament of communion” with
God. John Webster sees the Sabbath as “gospel sacrament”, a sign and type of the good news of “God with us.”
14
LaRondelle, 83. “This makes the Lord’s Supper more than a memorial meal, and also a ’sharing’ in the
sacrificial death of Christ to be appropriated by faith alone (see 1 Cor. 10:16-17)” (Ibid, 84).
15
Winfried Noack, Hoffnung ohne Illusion, Hamburg: Saatkorn-Verlag, 1980, 182-198.
16
Hans Heinz, “Kirchliche Sakramente oder neutestamentliche Worthandlungen,” 106.
17
Norval F. Pease, who wrote the first Adventist book on worship, hardly touched the issue by stating that “the
symbols of Communion can make the presence of God most real” (“And Worship Him,” Nashville, TN:
Southern Publ. Assn, 1967, 76).
18 William G. Johnsson, Clean! The Meaning of Christian Baptism, Nashville, TN: Southern Publ. Assn., 1980,
73-83.
19
Richard Rice, The Reign of God: An Introduction to Christian Theology from a Seventh-day Adventist
Perspective, Berrien Springs, MI: Andrews University Press, 1985, 303-305.
4
concerns of Christians of all denominations and will therefore be mentioned just briefly. The
second, which we call religious, will be described in its Judaeo-Christian form based on the
Old and New Testament, more precisely, in its Adventist version. The third is the hall-mark of
the Roman Catholic theology of marriage and its derivatives and deserves close attention.
2.2.1 Marriage as a civil contract
In secular societies, marriage is looked upon as a mutual agreement between two people,
which may, or may not, be required by state authorities and may, or may not, be understood as
a lifelong commitment. It is regarded as a merely human institution, subject to the changing
moral conventions and legal stipulations of society. Any transcendent origin, theological
meaning, or ultimate purpose relating to the will or act of God is denied. What marriage is,
what it means and implies, or what it excludes, is determined partly on a personal and partly
on a social level. There exists, therefore, no obligation towards a higher than human authority.
2.2.2 Marriage as a sacred covenant
According to the Judaeo-Christian (and Adventist) view, marriage is a binding agreement
between a man and a woman, intended to last as long as both partners live. This covenant is
made publicly before God, with the church being present as human witness. Inasmuch as
marriage was intended and instituted by God himself as a lifelong union of husband and wife,
and because the marriage contract is made in His very presence, it is regarded as a sacred and
solemn covenant, a sacrosanct institution.20 The wedding ceremony includes a divine promise
and a special prayer of blessing upon the couple joined together by God into one permanent
union. “At the deepest level, marriage is a covenant between a couple and God, because God
is not only the witness but also the author of the marriage covenant.”21
This high view of marriage--the biblical ideal--is expressed in both the Old and the New
Testament, particularly in Gen 2:18-24, Prov 2:16-17, Mal 2:14-16; Mt 19:1-12, Mk 10,1-12,
Rom 7:1-3, 1 Cor 6:16, 7:10-16.39, and Eph 5:21-33. On the basis of the teaching of Jesus,
who criticized the lax moral practice of his Jewish contemporaries by appealing to the original
intent of the marriage institution, the New Testament authors emphasize the sacredness and
basic inviolability of the marriage contract.
In its “Fundamental Beliefs”, the Seventh-day Adventist Church defines marriage as “a
lifelong union between and man and a woman in loving companionship.” From a biblical
viewpoint, the “marriage commitment is to God as well as to the spouse.” It also means that
the relationship of “marriage partners who fully commit themselves to each other in Christ”
reflects “the love, sanctity, closeness, and permanence of the relationship between Christ and
his church.”22 On this article of faith, the book Seventh-day Adventists Believe declares:
In Scripture this pledge, this promise by which married couples are bound together, is spoken of as
a “covenant”, the term used for the most solemn and binding agreeement known in God’s Word
(Mal. 2:14; Prov. 2:16,17). The relationship between husband and wife is to be patterned after
God’s everlasting covenant with His people, the church (Eph. 5:21-33). Their commitment to each
20
Ellen White called marriage “a sacred ordinance”, “a solemn ordinance”, “a lifelong covenant”, and “a solemn
covenant before God” (The Adventist Home, Nashville, TN: Southern Publishing Association, 1952, 70, 102f,
106). According to Samuele Bacchiocchi, marriage is to be “a sacred and permanent covenant” (The Marriage
Covenant: A Biblical Study on Marriage, Divorce, and Remarriage, Biblical Perspectives 9, Berrien Springs,
MI: Biblical Perspectives, 1991, 20-37).
21
Bacchiocchi, 34.
22
Fundamental Belief #23 (previously #22), quoted in Seventh-day Adventists Believe, 294.
5
other is to take on the faithfulness and endurance that characterizes God’s covenant (Ps. 89:34;
Lam. 3:23).23
According to the Adventist understanding of Genesis 1-2, both the Sabbath and marriage are
so-called “creation ordinances”, instituted by God himself in Eden.24 But if, as some
Adventist authors have recently claimed, the divine gift of the Sabbath may also be regarded
as a “sacrament”, does it not follow that the biblical institution of marriage could, by the same
token, likewise be called a holy “sacrament”, the prevailing reservation against this notion
notwithstanding?25 Before we address this question, we will take a look at the sacramental
view of marriage as taught by Roman Catholicism.
2.2.3 Marriage as an irrevocable sacrament26
According to the Roman Catholic understanding of the marriage covenant, it was instituted by
a loving God, who created men and women in his own image, so that their mutual love would
reflect His inviolable divine love. In addition to being a creation ordinance, marriage is
regarded as a mysterion or sacramentum instituted by Christ himself as an effective sign of
His mysterious presence.27 Its sacramental status is derived from Eph 5:21-33, especially v.
32: “This is a profound mystery–but I am talking about Christ and the church.” (NIV/TNIV)28
As the sacrament of the new covenant between Christ and the church, marriage signifies and
imparts God’s grace.29
The wedding ceremony becomes, thus, a sacramental act of consecration and dedication,
during which bridegroom and bride administer the sacrament--i.e., impart Christ’s sanctifying
grace--to each other by exchanging their marriage vows, while the officiating priest or deacon
functions as the representative of the church, the appointed witness in whose presence the
vow is given and by whom the church’s blessing on the couple is pronounced.
23
Seventh-day Adventists Believe, 332. According to Ellen White, marriage partners are “bound to each other by
the most solemn vows” (Testimonies for the Church, vol. 5, Mountain View, CA: Pacific Press Publishing
Association, 1948, 110 [1882]). She used the same phrase “most solemn vows” also for baptism (ibid., 220).
24
“Jesus pointed His hearers back to the marriage institution as ordained at creation. … He referred them to the
blessed days of Eden, when God pronounced all things ‘very good.’ Then marriage and the Sabbath had their
origin, twin institutions for the glory of God in the benefit of humanity” (Thoughts from the Mount of Blessing,
Mountain View, CA: Pacific Press Publishing Association, 1956, 63).
25
See above, note 8.
26
On the following, see Katechismus der katholischen Kirche, 431-446; Handbuch der Dogmatik, 2 vols., ed.
Theodor Schneider, Düsseldorf: Patmos, 1992, 2:362-376; Markus Knapp, Glaube – Liebe – Ehe: Ein
theologischer Versuch in schwieriger Zeit, Würzbug: Echter, 1999; Franz-Josef Nocke, Sakramententheologie:
Ein Handbuch, Düsseldorf: Patmos, 1997, 258-275; Theologisches Jahrbuch, ed. Albert Dänhardt, Leipzig: St.
Benno, 1971 (includes essays by Joseph Ratzinger and Walter Kasper); and Hermann Volk, Das Sakrament der
Ehe, Münster: Regensberg, 1962.
27
„Die Ehe als die intimste und ganzheitlichste menschliche Gemeinschaft muss damit in besonderer Weise zum
Ort der Gottes- und Christusbegegnung werden“ (Walter Kasper, „Die Verwirklichung der Kirche in Ehe und
Familie: Überlegungen zur Sakramentalität der Ehe“, in: Theologisches Jahrbuch, 1971, 322, 309-330).
Tertullian (c.160–c.225) and Lactantius (c.240–c.320) were the first church fathers to call marriage a sacrament.
28
The Vulgate renders the Greek text (το µυστηριον τουτο µεγα εστιν εγω δε λεγω εις χριστον και εις
την εκκλησιαν) in this way: sacramentum hoc magnum est ego autem dico in Christo et in ecclesia. In Catholic
thinking, the church is regarded as the primordial sacrament, the sacramentum mundi, which mediates God’s
grace to the world. Inasmuch as marriage reflects the sacramental nature of the church, it is looked upon as a
sacrament, too.
29
The Oxford Dictionary of the Christian Church, 2nd ed., 1974, s.v. “Matrimony.” The rite was regarded as a
sacrament since the 9th century; Thomas Aquinas and other scholastic theologians taught that it confers grace.
6
Endowed with the sacramental presence of Christ, the marriage partners are able to love and
be faithful to each other as long as they live.30 The covenant faithfulness of God is being
realized in the covenant faithfulness of the marriage partners. Because of its sacramental
nature, the marriage bond is absolutely indissoluble, inviolable, and irrevocable. If a marriage
has been consummated, not even the church itself has the power to annul or rescind it.31
Separation of the partners does not cut the marriage bond. Divorce (even without remarriage)
is unacceptable and, indeed, impossible (unless there are convincing grounds for nullifying a
marriage, which implies that it has never existed, in the first place). Those who remarry after a
divorce, commit adultery and have no right to receive communion. Though members of the
church–theologically speaking, a properly baptized person cannot leave the Roman Catholic
Church–, they are living in a state of sin, which is not condoned by the institutional church.
3
Is marriage a sacrament?
Having surveyed the major Christian views on the sacraments and on marriage, we are now
able to address the main question raised in this essay: Is marriage a Christian sacrament? The
answer will be given in the context of the Seventh-day Adventist understanding of both the
sacraments and the institution of marriage.32
3.1
Adventists hold a low view of sacraments
As has been shown, Adventists use the term sacrament, if at all, only in a narrowly defined
sense. They are not fully agreed on whether it is advisable, or even legitimate, on biblical
grounds to speak of sacraments at all or whether it would be better to avoid both the term and
the concept altogether. So far, the church has not taken an official stand on this issue.
However, any possible or actual use of the term differs substantially from the traditional
Catholic understanding of sacraments as indispensable means of infused grace, valid and, in
part, effective even without the personal faith of its recipients (ex opere operato). There is not
the slightest evidence that Jesus intended marriage or any other church ordinance, for that
matter, to be understood as a sacrament. Adventists are therefore reluctant to use an
expression that is used nowhere in the Bible and does not adequately reflects its relational
view of grace and faith, its Semitic approach to the (spoken and enacted) word (dabar = TatWort), and its view of Christ as the only means of grace, effective by personal faith.
With regard to the sacrament of matrimony, even Catholic theology admits that Eph 5:21-33
neither teaches nor speaks of a mysterious sacramentum as an effective means of imparting
sanctifying grace to the wedding couple and a sacramental sign of the redemptive presence of
Christ in their midst (Vergegenwärtigung).33 The analogy used by Paul between Christ’s love
30
“Durch das Sakrament der Ehe werden die Gatten fähig, diese Treue zu leben und sie zu bezeugen. Durch das
Sakrament erhält die Unauflöslichkeit der Ehe einen neuen, tieferen Sinn” (Katechismus der kath. Kirche, 442).
31
Likewise, membership in the Catholic Church resulting from (sacramental) baptism can never be repealed.
32
Protestant churches do not regard marriage as a sacrament; still, some theologians have come to accept and use
the term. Wolfhart Pannenberg, e.g., interprets Eph. 5:32 as describing a typological relationship between the OT
institution of marriage and Christ’s relationship to the church. Marriage is a sacramental sign by pointing beyond
itself to our calling to communion with God (Systematische Theologie, vol. 3, Göttingen: Vandenhoeck &
Ruprecht, 1993, 391-399). Adventists could speak in similar terms about the Sabbath as a sacramental sign. “Der
Gipfelung des ersten Schöpfungsberichtes im Sabbat und damit in der Bundesidee entspricht die Gipfelung des
zweiten Mysteriums von ‚Mann und Frau in einem Fleisch’ und damit noch einmal die Selbstüberschreitung von
Schöpfung auf Bund“ (Joseph Ratzinger, „Zur Theologie der Ehe,“Theologisches Jahrbuch, 1971, 292,289-308).
33
A sacramental interpretation is said to be only a “possibility”, “hinted at”, and “suggested” here (Testa, 308).
7
for his church and a husband’s love for his wife--an analogy repeatedly used in the Bible-does not turn Christian marriages into a sacrament, but rather turns the attention of marriage
partners to the sacrificial and redemptive love of Christ for us as the only effective, graceproviding “sacrament” of the Christian faith. Indeed, “this is a profound mystery”!
3.2
Adventists hold a high view of marriage
In spite of their cautious attitude towards sacraments, their plain criticism of sacramentalism,
and their nonsacramental view of marriage, Adventists have a high view of the institution of
marriage as ordained by God at creation and confirmed by Jesus Christ during his earthly life.
They regard marriage and the marriage vow as a binding promise, an indissoluble contract,
and a sacred covenant. Therefore, they believe in the sacredness and permanency of marriage.
They also believe that God, who himself binds the marriage partners together, is more than
able and willing to help them realize their goal of becoming “one flesh” in genuine love and
faithfulness “till death do us part.”
What helps Christian marriage partners particularly to focus and refocus their relationship on
the high goal of a fully committed and mutually satisfying partnership is the belief that God’s
covenant love for them is strong, steadfast, and invariable. By faith they know to have been
elected and accepted in Christ, who gave his life for them. His unconditional divine love and
acceptance strengthens their mutual commitment and deepens their human love. In turn, their
unconditional love and faithfulness as promised in the marriage vow becomes a reflection
(Abbild)--however limited and imperfect--of the incomprehensible love of God.
This is, perhaps, the deepest meaning and goal of the divine institution of marriage. “Being a
sacred covenant, human marriage serves in the Old and New Testaments as the prism through
which God reveals His covenant relationship with His people and Christ with His church.”
Holy Scripture uses “the metaphor of the husband/wife relationship” because it “fittingly
exemplifies God’s covenant relationship with His people.”34 This is expressed in a vivid-shocking as well as appealing--way in passages like Is 54:5-8, Ez 16, Hos 1-2, and Eph 5:2533.
There is a reciprocal relationship involved here: On the one hand, God’s covenant faithfulness
towards his idolatrous people and Christ’s sacrificial love for His church are unsurpassed
examples and patterns of the self-sacrificing love and commitment that should characterize
human marriages. On the other hand, marital love and compassion is an apt illustration of
God’s role as Israel’s husband as well as of Christ’s relationship to his bride, the church.
“What God does on a larger scale as Israel’s husband, a human husband is called to do on a
smaller scale in his relationship with his wife.”35
3.3
Adventists hold a balanced view of humans
The biblical analogy between God—Israel / Christ—church and husband—wife contains an
important lesson about both God/Christ and marriage. It also teaches a fundamental truth
about ourselves. While God’s love is perfect, comprehensive, and invariable, our human love
34
Bacchiocchi, 25, 31. Bacchiocchi calls this a “reciprocal illumination” (ibid, 36).
Bacchiocchi, 32. “Paulus will doch den Männern zeigen, mit welch einzigartiger Liebe sie ihren Frauen
begegnen sollen, und deshalb stellt er ihnen Christus als Vorbild vor Augen. Denn wie Christus seine innigste
Liebe auf die Kirche ausgegossen hat, die er sich angelobt hatte, so soll nach dem Willen des Apostels
jedermann gegen seine eigene Frau gesinnt sein“ (Johannes Calvin, Unterricht in der christlichen Religion:
Institutio christianae religionis, transl. & ed. by Otto Weber, Neukirchen-Vluyn: Neukirchener, 1997, IV.19.35).
35
8
tends to be flawed, limited, and unstable. The history of the Old Testament is the continuous
story of Israel’s unfaithfulness to the covenant, which her husband-lord made with her (Jer
31:32). The history of Christianity does not offer much hope for better results. The lesson is
both sobering and stirring: Salvation lies, not in our faithfulness to God and to each other, but
in His steadfast love to us. It alone can give human love permanence, endurance and strength.
What applies to the church at large also holds true for its members. Because of inherited and
acquired weaknesses, unintentional failures and willful sins, Christian marriages split up with
comparable frequency to those of unbelievers. Even when we desire sincerely to reflect God’s
love toward us, we do so merely in an imperfect and partial manner. A theology of marriage
that ignores this fact by holding to a sacramental view, which disregards the possible failure
of a marriage covenant, overlooks the categorical difference between God and man. While
there are certainly many happy and lasting marriages that fulfill God’s intention, some-indeed, far too many--fall short of their goal, all efforts to the contrary notwithstanding.
4
Implications and applications
What does a nonsacramental but covenantal and realistic view of marriage, based on the
biblical understanding of marital commitment, mean for the actual life of the church? What
are its theological implications? Which practical applications should be made from it? In this
final section, we will look briefly at two areas where these questions are of special
importance, viz., the wedding ceremony and the issue of divorce and remarriage.
4.1
The wedding ceremony36
To most people, a wedding is primarily a ritualized celebration of love, a joyful occasion to
share in the happiness of two people, a time for feasting, merry-making, and socializing. From
a theological viewpoint, however, there are some features that characterize this rite of passage
from unmarried to married life as a religious ceremony. They are crucial if a wedding
ceremony is indeed to be understood as the time when two people confirm their marriage
covenant before God and the assembled church37: the preaching of the word, the marriage
vow, and the prayer of blessing.
4.1.1 Preaching the good news
If God himself is the heavenly leitourgos who unites bridegroom and bride in holy matrimony
(Gen. 2:27, Prov 2:17, Mal 2:14, Mt 19:6, Mk 10:9), it follows that His own word spoken to
them is of central importance. Preaching the word of God, if only in the form of a short
homily, is therefore an important part of a Christian wedding ceremony--whether in a church
or a private home. Preaching, in turn, means first and foremost sharing the gospel of God’s
redemptive and renewing love.
36
In countries where the civil marriage is distinguished from and preparatory to the church wedding, the legal
marriage is contracted at the registry office, while the church wedding focuses on the spiritual dimension of the
wedding. In this case, the marriage vows taken during the church service are seen, not as validating but as
confirming the vows taken at the registry office.
37
The use of church buildings for Christian weddings does not only provide for a beautiful background and
appropriate setting, it also indicates the public nature of the ceremony. While in biblical times a wedding was
essentially a family affair, it still took place coram publico. Today, relatives and attending church members serve
as public witnesses of the sacred marriage covenant.
9
For this reason, the homily should not major on the do’s and don’ts of married life nor
concentrate on giving good advice (this is part of marriage preparation and counseling).
Rather it should focus on the divine promise to the newly-weds, to be “always with you, to the
very end” (Mt. 28:20 NIRV). This is the good news they need to hear, the divine promise they
should cling to in the days ahead, and the firm assurance that can turn their marriage into a
lasting and rewarding experience. Thus, the wedding sermon is a special gift to the bridal pair.
4.1.2 Promising covenant faithfulness
Encouraged by God’s gracious promise and relying on His inviolable assurance, the couple is
now prepared to take an oath, by which they pledge to honor, love, and support each other
“till death do us part”--no restrictions or exemptions, no “if’s and when’s”! They do this in
spite of the fact that many marriages end in disappointment or even divorce. Still, their vows
are taken in all sincerity, without any reservations. Genuine love will have it no other way.38
To assume this serious obligation does not imply naivité or even presumption but rather an
unpretentious and trusting heart. After all, it is God who alone can and will fulfill this promise
in and through husband and wife. Entering into a sacred covenant, not just with each other but
with God Himself, opens to them the new covenant promise, according to which God will
write his law and will in our hearts and minds and, thus, fulfill what we have promised to him
(Jer. 31:31-34; Eph 2:10). God himself will never break this covenant, only we can and do so.
God keeps his promise to us; with his help and in his strength we can do likewise.
4.1.3 Invoking the divine blessing
After hearing God’s word and taking the vow, the prayer of blessing finally seals the marriage
covenant. It is a prayer of praise and thanksgiving (there are good reasons for it at a wedding),
of dedication and consecration, and of supplication (there is much need for it, too). It responds
both to the good news proclaimed and the promises made. In particular, it assures the partners
that God will provide whatever they need to make their union a success, rather than a failure.
It is quite appropriate, therefore, to specifically ask God for those spiritual gifts that will truly
enable them to fulfill their mutual promise. According to Paul, both unmarried and married
people need, and actually possess, a spiritual gift--a charisma39--which equips them to live out
their calling in obedience to God’s will for their life. The pastor will, therefore, speak a prayer
of blessing. The accompanying rite of laying on of hands symbolizes this truth (2 Tim 1:6).
4.2
Divorce and remarriage
“There is hardly any activity, any enterprise, which is started with such tremendous hopes and
expectations, and yet, which fails so regularly, as love.”40 In this sentence, Erich Fromm has
encapsulated the glory and gloom of marriage. No matter how happy the bridal pair, how
sincere their promise, and how bright their prospective future--in far too many cases wedlock
becomes deadlock, the bliss of heaven turns into the anguish of hell. The end is frustration,
38
When the civil marriage precedes the wedding ceremony in church, the marriage vows taken before the
registrar are repeated in the presence of the congregation. They may be given by the bridal pair to each other,
instead of being read by the pastor. Incidentally, at a Roman Catholic wedding either a deacon or a priest may
officiate; their primary role is that of witnessing the marriage vow and giving the divine blessing.
39
“I wish that all of you were as I am. But each of you has your own gift from God; one has this gift, another has
that” (1 Cor. 7:7 TNIV). According to 1 Cor. 7, life as a single is not ordained or predetermined by God, just as
slaves may get the opportunity to become free. If they have an option, believers are at liberty to take a decision.
40
Erich Fromm, The Art of Loving, Perennial Classics edition, New York: HarperCollins Publ., 1956/2000, 4.
10
separation, or divorce, often followed by a new attempt to achieve marital happiness, after all.
How should the church relate to this fact? What are the implications of the biblical view on
marriage as a sacred covenant for the issue of divorce and remarriage?
4.2.1 A sinful breach of the marriage vow
In his study on divorce and remarriage in the Bible, Bacchiocchi states “that both the Old and
New Testaments clearly and consistently condemn divorce as a violation of God’s original
plan for marriage as a lifelong union.” From this, he concludes: “It is only when reconciliation
is no longer possible that divorce and remarriage are permissible.”41 Therefore, divorce must
never be viewed, from a Christian perspective, as an escape from marital difficulties, an
opportunity to evade the challenge of becoming a more loving and lovable partner, and a
chance to avoid the permanent struggle for a mutually satisfying relationship.
Beyond the deep personal pain that accompanies any marital break-up, a divorce always
involves its generous share of sin and guilt (often on both sides), not just because of unholy
feelings, unkind words, and immoral acts, but also because it constitutes an unlawful breach
of the marriage vow and the definite failure of this union to reflect God’s invariable and
steadfast covenant love to one another. Says Bacchiocchi: “The covenant structure of
marriage makes divorce an act of covenant breaking, a failure to keep a moral obligation. …
Since the marriage covenant represents the permanent relationship between Christ and His
church, it must be permanent; otherwise it would be an inaccurate representation of the
indissoluble relationship between Christ and His church.”42
4.2.2 A sad reality of church life
Notwithstanding their biblical condemnation, divorce and remarriage are an everyday reality,
not only in the larger society, but also among Christians--including Adventists. In fact,
statistical surveys suggest that the rates of divorce and remarriage among Adventists do not
differ significantly from those of the general population. In Germany, for example, almost
half of all marriages end in a divorce. According to a recent Adventist survey, about one
fourth of married Adventists in Germany experience a divorce sometime during their life; in
the United States the number approaches 50%. More than half of these divorced Adventists
remarry.43 No doubt, divorce and remarriage are a reality of today’s church life, too obvious
to be denied or ignored. But how should the church respond to this sobering fact?
4.2.3 A new experience of divine grace
In addition to upholding the biblical view of marriage in preaching, teaching, and counseling
and acknowledging the reality of church life, the church also has the responsibility to provide
help and support to those who have failed to live up to God’s as well as their own ideals.
Beyond observing the letter of his teaching on the indissolubility of marriage, we must also
act in the spirit of Jesus, who always treated sinners with love and compassion (see, e.g., Luke
5:27-32, 7:36-50, 15:1-32, 18:9-14, 19:1-10, and John 4:1-42, 8:1-11). “On the one hand,
Jesus condemned divorce as a violation of God’s original plan for marriage as a permanent
41
Bacchiocchi, 201, 164-201.
Bacchiocchi, 35f.
43
Andreas Bochmann & Klaus-J. van Treeck, eds. Ehescheidung und Wiederheirat: Ein pastoral-theologisches
Symposium, Spes Christiana, Beiheft 4, Friedensau: Theologische Hochschule, 2000, 23-26. „Die Scheidungsrate
in der Gemeinde scheint sich der Scheidungsrate in der Gesamtbevölkerung immer mehr anzugleichen“ (ibid,
25).
42
11
union of a man and a woman. Yet, on the other hand, he showed divine forgiveness and
acceptance to those who had thwarted God’s intent for their marriage.”44 This has clear and
practical implications for us today.
To be faithful to her calling, however, the church must not only proclaim God’s will for marriage
to be a sacred, lifelong covenant, but it must also extend God’s forgiving grace to those who have
sinned by divorcing and remarrying. It is part of the mission of the church to help divorced and
remarried persons to experience repentance, forgiveness, cleansing, and reconciliation with God,
the church, and themselves.45
By treating people in this way, the church becomes a sign of hope for sinners who are longing
for the grace of a new beginning. Once a separation has become irrevocable through divorce,
the process of healing has usually just begun. This involves the healing of memories, feelings,
and relationships. A new affiliation may actually hinder this crucial process, especially if it
fosters the idea that there is no real need for a genuine renewal on a divorcee’s part. On the
other hand, committing oneself to a new lifelong partnership may also be a sign of hope,
forgiveness, and renewal. In this way, a remarriage may become the beginning of a new
experience of grace, which makes the forgiving and recreating love of God, his unsurpassable
covenant faithfulness, shine forth with renewed brightness and heavenly splendor.46
5
Conclusion
Is marriage a sacrament? This has been the question addressed in this essay from a Seventhday Adventist perspective. While using the term “sacrament” in a loose manner for the
ordinances of the Christian church--but not without some serious reservations about it--,
Adventists do not regard baptism, communion, and ministerial ordination as indispensable
(heilsnotwendige) means of divine grace administered by the church. Neither do they look
upon marriage as an efficacious sign of the presence of Christ that mysteriously conveys
sanctifying grace to the marriage partners. For this reason, they do not call marriage a
sacrament in the traditional sense of the word.
Still, the marriage covenant--made by and with God Himself—is sacred and cannot be
dissolved or rescinded. However, it can be violated and broken and, in this way, actually be
destroyed. True, the marriage vow is a sacred commitment and should be regarded as
inviolable. But as fallible and sinful human beings, marriage partners may call in question and
even break the promise given to each other in good faith. In this case, the divorcees (usually
both partners) become guilty of committing a serious breach of contract, acting contrary to
their sacred and unconditional vow. Their relationship has, thus, failed to fulfill its ultimate
purpose of reflecting the inviolable love of Christ for his church.
While they do not regard marriage as an absolutely indissoluble, inviolable, and irrevocable
sacrament, which makes divorce unacceptable and, in fact, impossible from a theological
point of view, Seventh-day Adventists firmly uphold the biblical standard of marriage as a
lifelong union reflecting God’s eternal covenant with humanity. In all times and cultures the
church of Christ is called to unwaveringly maintain Christian standards and values. This
includes sharing the compassionate love of Christ with those who have failed to reach the
ideal and are looking for forgiveness, healing, and a new beginning. By accepting sinners
44
Bacchiocchi, 211.
Bacchiocchi, 223, see also 219-223.
46
For a detailed pastoral-theological study of the issue of divorce and remarriage from an Adventist perspective,
see Bochmann/van Treeck, eds. Ehescheidung und Wiederheirat.
45
12
(rather than their sins) and extending God’s renewing grace to them, the Adventist church will
be a reconciling, compassionate and hope-inspiring community of faith.47
6
Selected Bibliography
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Gemeinschaft der Siebenten-Tags-Adventisten, 1980.
Bacchiocchi, Samuele: The Marriage Covenant: A Biblical Study on Marriage, Divorce, and
Remarriage. Biblical Perspectives 9. Berrien Springs, MI: Biblical Perspectives, 1991.
Bochmann, Andreas, and van Treeck, Klaus-J., eds. Ehescheidung und Wiederheirat: Ein
pastoral-theologisches Symposium. Spes Christiana, Beiheft 4. Friedensau:
Theologische Hochschule, 2000.
Butscher, Josef: Was bedeutet uns das Abendmahl? Hamburg: Advent-Verlag, 1982.
Calvin, Johannes: Unterricht in der christlichen Religion: Institutio christianae religionis.
Transl. and ed. by Otto Weber. Neukirchen-Vluyn: Neukirchener, 1997.
Fromm, Erich: The Art of Loving. Perennial Classics edition. New York: HarperCollins
Publ., 1956/2000.
Handbook of Seventh-day Adventist Theology. Commentary Reference Series, vol. 12. Ed.
Raoul Dederen. Hagerstown, MD: Review and Herald Publishing Association, 2000.
Handbuch der Dogmatik. 2 vols. Ed. Theodor Schneider. Düsseldorf: Patmos, 1992.
Heinz, Hans: Leben aus der Zukunft. Hamburg: Saatkorn-Verlag, 1989.
Jankiewicz, Darius: „Sacramental Theology and Ecclesiastical Authority.“ Andrews
University Seminary Studies 42 (2004), 361-382.
________ .: “Adventist Identity: The Sacraments.” Unpublished Paper presented at the
South Pacific Division Bible Conference held at Avondale College, January 2006.
Johnsson, William G.: Clean! The Meaning of Christian Baptism. Nashville, TN: Southern
Publ. Assn., 1980.
Katechismus der katholischen Kirche. München: R. Oldenbourg, 1993.
Kilpp, Nelson: “Baptism and the Lord’s Supper in Lutheran Tradition and in Present
Dialogue.” In: Lutherans & Adventists in Conversation: Report and Papers
Presented 1994-1998.” Silver Spring, MD: General Conference of Seventh-day
Adventists; Geneva, Switzerland: The Lutheran World Federation, 2000, 181-200.
Knapp, Markus: Glaube – Liebe – Ehe: Ein theologischer Versuch in schwieriger Zeit.
Würzbug: Echter, 1999.
47
For a discussion of the biblical counsels and stipulations on marriage, separation/divorce and remarriage, see
the appropriate essays in this volume.
13
LaRondelle, Hans K.: Our Creator Redeemer: An Introduction to Biblical Covenant
Theology. Berrien Springs, MI: AU Press, 2005.
Littlejohn, W. H.: “The Rejected Ordinance.” Review & Herald, 27 June 1878, 1.
Moos, Alois: Das Verhältnis von Wort und Sakrament in der deutschsprachigen katholischen
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Morse, G. W.: “Scripture Questions.” Review & Herald, 19 January 1886, 43.
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Nocke, Franz-Josef: Sakramententheologie: Ein Handbuch. Düsseldorf: Patmos, 1997.
The Oxford Dictionary of the Christian Church. 2nd ed., 1974.
Pannenberg, Wolfhart: Systematische Theologie, vol. 3. Göttingen: Vandenhoeck &
Ruprecht, 1993.
Pease, Norval F.: “And Worship Him.” Nashville, TN: Southern Publ. Assn, 1967.
Rice, Richard: The Reign of God: An Introduction to Christian Theology from a Seventh-day
Adventist Perspective. Berrien Springs, MI: Andrews University Press, 1985.
Seventh-day Adventists Believe…: A Biblical Exposition of Fundamental Doctrines. 2nd ed.
Silver Spring, MD: General Conference of SDAs, Ministerial Association, 2005.
Seventh-day Adventist Church Manual. 17th ed. Rev. 2005. Ed. General Conference of
Seventh-day Adventists. Hagerstown, MD: Review and Herald Publishing Assiciation,
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Seventh-day Adventist Encyclopedia. 2nd, rev. ed. Commentary Reference Series, vols.
10-11. Hagerstown, MD: Review and Herald Publishing Association, 1996.
Siebenten-Tags-Adventisten, Euro-Afrika-Division, Biblisches Forschungskomitee, ed.
Abendmahl und Fußwaschung. Studien zur adventistischen Ekklesiologie, vol. 1.
Hamburg: Advent-Verlag, 1991.
Siebenten-Tags-Adventisten, Euro-Afrika-Division, Biblisches Forschungskomitee, ed.
Die Gemeinde und ihr Auftrag. Studien zur adventistischen Ekklesiologie, vol. 2.
Lüneburg: Saatkorn-Verlag, 1994.
Siebenten-Tags-Adventisten, Euro-Afrika-Division, Biblisches Forschungskomitee, ed.
Die Taufe: Theologie und Praxis. Studien zur adventistischen Ekklesiologie, vol. 3.
Lüneburg: Advent-Verlag, 2002.
[Smith, Uriah]: “To Correspondents.” Review & Herald, 24 January 1871, 45.
14
Testa, Benedetto: Die Sakramente der Kirche. AMATECA: Lehrbücher zur katholischen
Theologie, vol. 9. Paderborn: Bonifatius, 1995/1997/1998.
Theologisches Jahrbuch. Ed. Albert Dänhardt. Leipzig: St. Benno, 1971. [Includes essays
by Joseph Ratzinger and Walter Kasper]
Volk, Hermann: Das Sakrament der Ehe. Münster: Regensberg, 1962.
Was Adventisten glauben: 27 biblische Grundlehren umfassend erklärt. Lüneburg: AdventVerlag, 1996.
White, Ellen G.: The Adventist Home. Nashville, TN: Southern Publishing Association,
1952.
________.: The Desire of Ages. Mountain View, CA: Pacific Press Publishing Association,
1898/1940.
________.: “The Lord's Supper and the Ordinance of Feet-Washing.--No. 5.” Review &
Herald, 28 June 1898.
________.: Testimonies for the Church. Vol. 5. Mountain View, CA: Pacific Press
Publishing Association, 1948.
________.: Thoughts from the Mount of Blessing. Mountain View, CA: Pacific Press
Publishing Association, 1956.
Wittwer, Siegfried: Konkret gefragt – konkret geantwortet: Über Gott und Glauben.
Lüneburg: Advent-Verlag, 2002.
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