The issue of marriage, specifically the union of believers with non-believers, often raises complex questions of conscience. To navigate these concerns, it is crucial to understand why such unions are prohibited. First, a devout husband marrying a wicked wife, or a faithful wife marrying an unfaithful husband, is not inherently sinful or detestable; the union does not inherently defile the believing partner. The Apostle, in instructing the Corinthians on faith and the Christian life, does not command believing spouses to separate from their unfaithful partners unless the unfaithful party offers grounds for such separation.
Although the Apostle addresses those already in mixed marriages rather than those contemplating marriage, he effectively demonstrates that such unions are not intrinsically unholy. If these unions were contrary to God’s will, the Apostle would have instructed believers in mixed unions to separate, thereby declaring such marriages unlawful. Yet he emphasizes that each partner should remain with the other. The eminent Church Fathers such as St. Chrysostom, St. Damascene, and Theophylact, echo this understanding in their interpretations.
To dispel any notion that the Apostle, due to a lack of pious spouses at the beginning of conversions from paganism, was reluctant to dissolve such marriages, one can examine the period of apostolic ministry. Numerous couples across various regions converted through the Apostolic message. In Corinth, many of the immoral who heard Paul’s preaching believed and were baptized (Acts 18:8). Moreover, in a vision, the Lord assured Paul of many conversions in that city (Acts 18:9-10). Evidently, Paul preached in Corinth for a year and a half, so it is clear that many Corinthians were turning to Christ.
Since there was no shortage of Christians in Corinth, implying that the Apostle's allowance of mixed marriages was not due to necessity, one might question whether such unions would be acceptable if they involved wrongful relations. Would he, who stated, ‘If I were still trying to please man, I would not be a servant of Christ’ (Galatians 1:10), condone such matters? While the holy Apostle aimed to relate to all people (1 Cor. 9:22), he did so for their spiritual salvation, not to endorse sin. He encourages others to seek the welfare of their neighbors, but for the purpose of uplifting them (Rom. 15:2). It would be contrary to the Apostle's mission to support believers marrying non-believers, knowing such gatherings would be impure and illicit.
To further substantiate this truth, we can refer to the Apostle Paul’s own declarations. By commanding that a believing husband remain with an unbelieving wife, and a righteous wife with an unfaithful husband, he neither retracts his directive nor suggests such marriages are forbidden; rather, he argues that otherwise, the children would be deemed unclean, but now they are holy (1 Corinthians 7:14). This reasoning implies that if the union between a believing spouse and an unbelieving spouse was unlawful and displeasing to God, then their offspring would be illegitimate; since they are instead considered sanctified, it confirms the righteousness of these unions.
What should we say regarding God's prohibitions found throughout the Scriptures, which insist that a faithful partner should not marry an unfaithful one? These prohibitions do not merely concern the act of marriage itself but are meant to caution against potential dangers. Such unions are not prohibited solely because they oppose divine laws, but to prevent specific calamities that may arise. Such dangerous situations, particularly for the faithful partner, could lead to spiritual downfall due to the influence of their unfaithful spouse. The Law of God specifically forbids the Israelites from marrying the inhabitants of Canaan, warning that their daughters might be led into paganism (Deut. 7:4).
In light of these considerations, the prohibition against marriages between righteous and idolatrous spouses exists not because such unions are inherently corrupt, but to prevent the aforementioned dangers, specifically the risk of leading the believing partner into idolatry. However, if both partners are vigilant and no risk is present, a believer may marry a non-believer without fear.
The Apostle’s guidance on this issue parallels his counsel regarding idolatrous sacrifices. He prohibits consuming food offered to idols in situations where doing so might tempt weaker believers. Nevertheless, if no danger exists and no sinful temptation is expected, he does not forbid eating that food, affirming that it does not render one unclean before God (1 Cor. 8, 1 Cor. 10). Likewise, the Apostle addresses marriages with non-believers. If such unions pose risks of spiritual harm, the Church advises caution, in accordance with God’s Law. Conversely, when no spiritual peril exists, engaging in such marriages is not against doctrine, a truth reflected in the examples of virtuous figures such as Joseph, Moses, Esther, and others.
THEOSIS