Christ did not accept the discussion at the level at which his interlocutors tried to introduce it. In a certain sense he did not approve of the dimension that they tried to give the problem. He avoided getting caught up in juridico-casuistical controversies. On the contrary, he referred twice to "the beginning." Acting in this way, he made a clear reference to the relative words in Genesis, which his interlocutors too knew by heart. From those words of the ancient revelation, Christ drew the conclusion and the talk ended.

Therefore, "the beginning" means that which Genesis speaks about. Christ quoted Genesis 1:27 in summary form: "In the beginning the Creator made them male and female." The original passage reads textually as follows: "God created man in his own image; in the image of God he created him; male and female he created them." Subsequently, the Master referred to Genesis 2:24: "Therefore, a man leaves his father and his mother and cleaves to his wife, and they become one flesh." Quoting these words almost in full, Christ gave them an even more explicit normative meaning (since it could be supported that in Genesis they express de facto statements: "leaves...cleaves...they become one flesh"). The normative meaning is plausible since Christ did not confine himself only to the quotation itself, but added: "So they are no longer two but one flesh. What therefore God has joined together, let not man put asunder." That "let not man put asunder" is decisive. In the light of these words of Christ, Genesis 2:24 sets forth the principle of the unity and indissolubility of marriage as the very content of the Word of God, expressed in the most ancient revelation.

It could be maintained at this point that the problem is exhausted, that Jesus Christ's words confirm the eternal law formulated and set up by God from "the beginning" as the creation of man. It might also seem that the Master, confirming this original law of the Creator, did nothing but establish exclusively his own normative meaning, referring to the authority itself of the first Legislator. However, that significant expression "from the beginning," repeated twice, clearly induced his interlocutors to reflect on the way in which man was formed in the mystery of creation, precisely as "male and female," in order to understand correctly the normative sense of the words of Genesis. This is no less valid for the people of today than for those of that time. Therefore, in the present study, considering all this, we must put ourselves precisely in the position of Christ's interlocutors today.

During the following Wednesday reflections at the general audiences, we will try, as Christ's interlocutors today, to dwell at greater length on St. Matthew's words (19:3ff.). To respond to the indication, inserted in them by Christ, we will try to penetrate toward that "beginning," to which he referred in such a significant way. Thus we will follow from a distance the great work which participants in the forthcoming Synod of Bishops are undertaking on this subject just now. Together with them, numerous groups of pastors and laymen are taking part in it, feeling especially responsible with regard to the role which Christ assigned to marriage and the Christian family, the role that he has always given, and still gives in our age, in the modem world.

The cycle of reflections we are beginning today, with the intention of continuing it during the following Wednesday meetings, also has the purpose, among other things, of accompanying from afar the work of preparation for the Synod. However, it will not touch its subject directly, but will turn our attention to the deep roots from which this subject springs.