Balthasar affirms the value of sexual difference, but he holds that
their unity is not that man and woman are like two halves or fragments
that together form a whole, or that their bi-unity (union of two complete
in themselves) serves exclusively as an end in itself. Instead he sees
human unity as an integral part of their common unity with God. The
human being is realized or fulfilled within an actual union precisely
because God is a Trinity of persons. This union is formed by self-giving
or surrender.
Speyr explains that, “both the ontological and behavioral
differences between men and women only make sense as the expression
of their mutual love and surrender.”45 She debunks the chauvinistic attitude that service is reserved to
woman because surrender is first of all divine before it is human: “logic thus precludes that this vital
concept of surrender, be thought of as the prerogative of any one sex. Rather, the ideal of surrender is
necessarily attributable to both sexes, each in his or her own manner.”46
The surrender Speyr is talking about is the mutual exchange and communion of the sexes,
especially, but not exclusively that of spouses. Schumacher describes what both Balthasar and Speyr
see as the complementarity of surrender, “the typically masculine form of generative, or initiating, selfgiving (a sort of generous outpouring, or giving of oneself to the other) corresponding to what she regards
as the typically feminine form of receptive self giving (a generous openness, docility, or readiness for the
other).”47
The man and woman are, in their relationship, initiated into the mystery of God, who has
created humankind as a communion of persons. “God created mankind in His image; in the image of
God He created them; male and female he created them” (Gen 1:27). Therefore authentic union with
45
46
47
Schumacher, A Trinitarian Anthropology, 272.
Ibid.
Ibid.
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