IN AN evaluation of a series of papers dealing with Intolerable Marriage Situations, Ladislas Orsy, S.J., observed: If I am permitted an aside here, let me say that I think the effort of historians and theologians in investigating the indissolubility of marriage or the possibility of divorce and remarriage can be misdirected. The main effort should be in investigating positively what a Christian marriage is. More recently, under the banner headline Time to Change Teaching on Divorce, the editors of the National Catholic Reporter gave space to the complaint of Raymond Goedert, president of the Canon Law Society of America: We are being criticized because of poor law. But law can only follow good theology. My quarrel is that theologians have not done their homework on what constitutes a sacramental For the past thirty years I have been engaged in research and teaching in the field of marriage. I have done my share of homework, much of it from secondary and contemporary material, but enough from primary sources to conclude that what we need is an altogether new approach to the theology of marriage. The newness should respect the traditional teaching of the Church, but it should recapture and reflect a dimension of Christian marriage which has been lost or obscured in much of contemporary theological writing, a dimension that alone can justify the Church's teaching on the indissolubility of Christian marriage and shed some needed light on the way intolerable marriage situations can be handled best in the external as well as the internal forum. Today, and for the last six centuries, Christian marriage has been discussed almost exclusively in terms of contract. In the first millennium of the Church's history, all marriage, pagan as well as Christian, was discussed almost wholly in terms of covenant. The contextual difference is basic, since it is only in terms of covenant that we can investigate positively what a Christian marriage is.