National Marriage Week: Sexual Difference: What do Scripture and the Catechism say?
Today’s post is the third in a series about sexual difference, in honor of National Marriage Week.
- Is sexual difference a wound or a societal construct? (Shedding light on popular claims, part one)
- Is sexual difference a chasm or just “gender roles”? (Shedding light on popular claims, part two)
In this post, we will examine Scripture and the Catechism of the Catholic Church (CCC) on the subject of sexual difference.
Jesus takes us back to the “beginning”
Both sections of the Catechism that discuss sexual difference (CCC, nos. 369-373 and nos. 2331-2336) are called “Male and Female He Created Them.” Indeed, they both guide us back to the creation accounts in Genesis (Gen 1:1-2:4 and 2:5-25). It is here, in Sacred Scripture, that we see the sexual difference of man to woman and woman to man for what it really is, an essential good arising from creation itself. The Church’s teaching on sexual difference takes its cue from Jesus, who, when questioned by the Pharisees about marriage and divorce, referred his listeners back to the “beginning”: “Have you not read that from the beginning the Creator ‘made them male and female’…” (Matt 19:4). 
The book of Genesis gives us not one, but two accounts of the creation story. The first (Gen 1:1-2:4) has a distinct rhythm (“Then God said…And so it happened…And it was good”), a clear progression of events, and the crucial anthropological verse: “God created man in his image…” (1:27). The second account (Gen 2:5-25) has a very different feel. Here, we get a glimpse of the interior life of the first humans, and we are allowed a window into the first encounter between Adam and Eve. Taken together, the two accounts illuminate different aspects of the human condition. According to John Paul II, “When we compare the two accounts, we reach the conviction that this subjectivity [in the second account] corresponds to the objective reality of man created ‘in the image of God’” (TOB, sec. 3:1).
What does the “beginning” reveal to us about sexual difference?
- Sexual difference is willed by God as something good: “God created man in his image; in the divine image he created him; male and female he created them…God looked at everything he had made, and he found it very good” (Gen 1:27, 31). Contrary to the myths of Aristophanes and Pandora (see this earlier post), sexual difference is not a wound or a lack, but is a blessing given to men and women by their Creator. The difficulties that sadly befall the relationship between the sexes are not part of God’s original plan, but are some of many tragic consequences of the Fall (see Gen 3:1-19).
- Men and women share an equal dignity and equal intimacy with God: “Man is a person, man and woman equally so, since both were created in the image and likeness of the personal God” (CCC, no. 2334; quoting MD, no.6). This point is said beautifully in the story of the creation of Eve from Adam’s rib (Gen 2:18-25). The original Hebrew uniquely captures the significance, as Fr. José Granados and Carl Anderson explain:
“Most of us probably interpret the account of Eve’s creation of how a male human being named ‘Adam’ got himself a wife. The picture changes somewhat when we learn that the name ‘Adam’ is actually a play on the Hebrew word for earth: hā’adāmāh. For, as John Paul II points out, it’s only after the woman is created that the Bible first uses the Hebrew word for man in the sense of ‘male’: ˈiš. When Eve appears on the scene, a new vocabulary suddenly emerges along with her: The text shifts from hā’adāmāh, which emphasizes man’s connection with the earth, to ‘is, which it then immediately pairs with the word for ‘woman’: ˈiššāh.” [ii]
They conclude, “Far from degrading women to an inferior status, then, the story of Adam’s rib actually underscores that Adam and Eve, male and female, are identical in their dignity and their common humanity” [iii]. Both Adam and Eve come directly from the hand of the Creator. As the Catechism puts it, “Man discovers woman as another ‘I,’ sharing the same humanity” (CCC, no. 371).
- Sexual difference reveals that men and women are created for communion with each other. When God created Eve and brought her to Adam, he cried out joyfully, “This one, at last, is bone of my bones and flesh of my flesh” (Gen 2:23). The author of Genesis connects Adam’s exuberant cry to the institution of marriage: “That is why a man leaves his father and mother and clings to his wife, and the two of them become one body” (Gen 2:24). Centuries later, Jesus quotes this verse in response to the Pharisees’ question about divorce, and he adds, “So they [husband and wife] are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate” (Mt 19:6).
Sexual difference, present as a blessing from the very beginning of creation, is therefore the necessary foundation of marriage. Indeed, as the Second Vatican Council stated, the companionship between man and woman is nothing less than “the primary form of interpersonal communion” (GS, no. 12). As the Catechism says,
“Man and woman were made ‘for each other’ – not that God left them half-made and incomplete: he created them to be a communion of persons, in which each can be ‘helpmate’ to the other, for they are equal as persons (‘bone of my bones…’) and complementary as masculine and feminine” (CCC, no. 372).
Sexual difference, inscribed in each person’s body, reveals to us a fundamental truth about human nature: we are not meant to be solitary creatures. Instead, we are created for communion with others, a communion uniquely witnessed by the free, total, and fruitful gift of self exchanged between husband and wife for a lifetime.
Next: Two Phrases about Sexual Difference to Put in Your Back Pocket
 See Bl. John Paul II’s reflections on these words of Jesus, as well as on the creation accounts in Genesis, in the first section of his audiences on the theology of the body: TOB, nos. 1-23.
[ii] Carl Anderson and Fr. Jose Granados, Called to Love: Approaching John Paul II’s Theology of the Body (New York: Doubleday, 2009): p. 45.