I'm sorry. I admire women who become nuns to do the Lord's work for their self sacrifice but the spouse analogy makes one cringe. That suggests that men who become priests become gay spouses and that women who marry -- are spouses both to their human husbands as well as to Christ, which raises the metaphysical question of infidelity. We are all children of God whether we are single, married or divorced. That said, living the single life is greatly respected. It is counter to the way the vast majority of humanity is genetically engineered.
@josefperry3836 Thank you for reaching out! The bridal and spousal analogy is alluded to constantly throughout the spiritual theology of the Church, from the time of the first martyrs, based on imagery itself that is woven through both the Old and New Testament in the deposit of sacred revelation. It is important to note, that not all analogies apply to every person. Yet, it is common language in consecrated and priestly life to refer to women as spouses of Christ and priests as espoused to the Church, both representing in different ways how Christ speaks about his union with the Church. A few references about this spiritual theology from the Catechism of the Catholic Church #796 may help: 'The unity of Christ and the Church, head and members of one Body, also implies the distinction of the two within a personal relationship. This aspect is often expressed by the image of bridegroom and bride. the theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist. The Lord referred to himself as the "bridegroom." The Apostle speaks of the whole Church and of each of the faithful, members of his Body, as a bride "betrothed" to Christ the Lord so as to become but one spirit with him. The Church is the spotless bride of the spotless Lamb. "Christ loved the Church and gave himself up for her, that he might sanctify her." He has joined her with himself in an everlasting covenant and never stops caring for her as for his own body. This is the whole Christ, head and body, one formed from many . . . whether the head or members speak, it is Christ who speaks. He speaks in his role as the head (ex persona capitis) and in his role as body (ex persona corporis). What does this mean? "The two will become one flesh. This is a great mystery, and I am applying it to Christ and the Church." and the Lord himself says in the Gospel: "So they are no longer two, but one flesh." They are, in fact, two different persons, yet they are one in the conjugal union, . . . as head, he calls himself the bridegroom, as body, he calls himself "bride." The 1996 Church document about Consecrated Life mentions this many times too, namely #34 'In the consecrated life, particular importance attaches to the spousal meaning, which recalls the Church's duty to be completely and exclusively devoted to her Spouse, from whom she receives every good thing. This spousal dimension, which is part of all consecrated life, has a particular meaning for women, who find therein their feminine identity and as it were discover the special genius of their relationship with the Lord.' From
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Beautiful and pure joy, just like a Wedding!! 🙏💞😊
God bless this sister
Bless this beautiful young woman.
Hermosa celebración, me emocione mucho
From Papua New Guinea God bless you.
😍🤗😇😍🤗😇🌹🙏🏼🌹🙏🏼🌹🙏🏼desde Dallas TX 🙋🏻♀️
I'm sorry. I admire women who become nuns to do the Lord's work for their self sacrifice but the spouse analogy makes one cringe. That suggests that men who become priests become gay spouses and that women who marry -- are spouses both to their human husbands as well as to Christ, which raises the metaphysical question of infidelity. We are all children of God whether we are single, married or divorced. That said, living the single life is greatly respected. It is counter to the way the vast majority of humanity is genetically engineered.
@josefperry3836
Thank you for reaching out! The bridal and spousal analogy is alluded to constantly throughout the spiritual theology of the Church, from the time of the first martyrs, based on imagery itself that is woven through both the Old and New Testament in the deposit of sacred revelation. It is important to note, that not all analogies apply to every person. Yet, it is common language in consecrated and priestly life to refer to women as spouses of Christ and priests as espoused to the Church, both representing in different ways how Christ speaks about his union with the Church.
A few references about this spiritual theology from the Catechism of the Catholic Church #796 may help: 'The unity of Christ and the Church, head and members of one Body, also implies the distinction of the two within a personal relationship. This aspect is often expressed by the image of bridegroom and bride. the theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist. The Lord referred to himself as the "bridegroom." The Apostle speaks of the whole Church and of each of the faithful, members of his Body, as a bride "betrothed" to Christ the Lord so as to become but one spirit with him. The Church is the spotless bride of the spotless Lamb. "Christ loved the Church and gave himself up for her, that he might sanctify her." He has joined her with himself in an everlasting covenant and never stops caring for her as for his own body.
This is the whole Christ, head and body, one formed from many . . . whether the head or members speak, it is Christ who speaks. He speaks in his role as the head (ex persona capitis) and in his role as body (ex persona corporis). What does this mean? "The two will become one flesh. This is a great mystery, and I am applying it to Christ and the Church." and the Lord himself says in the Gospel: "So they are no longer two, but one flesh." They are, in fact, two different persons, yet they are one in the conjugal union, . . . as head, he calls himself the bridegroom, as body, he calls himself "bride."
The 1996 Church document about Consecrated Life mentions this many times too, namely #34
'In the consecrated life, particular importance attaches to the spousal meaning, which recalls the Church's duty to be completely and exclusively devoted to her Spouse, from whom she receives every good thing. This spousal dimension, which is part of all consecrated life, has a particular meaning for women, who find therein their feminine identity and as it were discover the special genius of their relationship with the Lord.'
From