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Pathway2
Guest
What is marriage meant to be like like according to the Catholic church?
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heidi_storage
Guest
“The sacrament of matrimony signifies the union of Christ and the Church. It gives spouses the grace to love each other with the love with which Christ has loved his Church; the grace of the sacrament thus perfects the human love of the spouses, strengthens their indissoluble unity, and sanctifies them on the way to eternal life” (CCC 1661).
https://www.catholic.com/marriage
https://www.catholic.com/marriage
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TheLittleLady
Guest
J
Jubilant
Guest
In too few words to truly describe the blessing that is the sacrament of marriage, it is a life-long vocation, one not all are called to undertake. I said some of this in another comment I made, but it’s vital for us to choose our spouses with the very real understanding that we are called to love this person until the very end, with the fullness of love that God Himself has for every one of us. Our actions towards/for our spouse should embody the fact that God HImself is Love. He has given us everything, has held nothing back, even what was most dear to Him (His only Son), despite all of our faults and failings. So too are we called to do the very same in marriage, making it both a life-long challenge and a living sacrament that can provide so much fulfillment and peace should we live our marriage vows to the fullest of our capacity.
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Reuben_J
Guest
It is one of the Sacraments. It means a marriage is holy. There should not be unholiness being brought into it.
It is to last until death.
It is the two shall become one flesh and what God has joined together that no man shall put asunder.
God bless.
It is to last until death.
It is the two shall become one flesh and what God has joined together that no man shall put asunder.
God bless.
It is what all the posters above have said already. What it looks like varies from place to place and even among individual couples.
My wife and I are best friends, we have so much fun and adventures together and we try to stay aware of our calling to get ourselves and our future children to heaven and try to make our home a welcoming place where anyone who visits will experience a little of the joy of Catholicism.
My wife and I are best friends, we have so much fun and adventures together and we try to stay aware of our calling to get ourselves and our future children to heaven and try to make our home a welcoming place where anyone who visits will experience a little of the joy of Catholicism.
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TheLittleLady
Guest
This is important and so lost even in our Catholic parishes these days.In too few words to truly describe the blessing that is the sacrament of marriage, it is a life-long vocation, one not all are called to undertake.
Marriage is not just “the next logical step in romance”, it IS a Vocation. We see a high divorce rate and we see a severe shortage of Religious Vocations. Makes one wonder if we spoke about these Vocations and encouraged every child to begin discernment instead of assuming they will get married (and be a Priest/Religious if they can’t find a spouse) how these situations would change.
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Giggly_Giraffe
Guest
Love and Life in the Divine Plan Family (2011)
Sister Jane Dominic O.P.
"Openness to the mystery of God to lead us away from selfishness. To allow love to be definitive. What good is our marriage vows if they do not cost us anything? In marriage we give what we don’t even have to give- our future. Marriage is the mystery of the limit. God ( who is love ) teaches us the limit. He embraced the limit of our human nature In His incarnetion. limit which had a limit of suffering on the cross to brings with Him into the limitless into the horizon of eternity across the threshold of divine love.
We imitate the way He loves by follow in His footsteps with our wedding vows, “'this one for all my life”. There by in embracing the limit we find entry into the limitless.
Marriage draws us out of ourselves. Those in heaven neither marry nor are given in marriage. This does not mean that your spouse is no longer important to you because it is your spouse who helped you to grow out of that selfish love. Your love was transformed & so in fact you’ll have an even more tender, purified, & deeper love for your spouse. That love will be transformed & taken in most perfectly & completely into Divine Love."
When love seeks to be definitive to the end it embraces the limit. And God himself who is love, he comes to teach us this mystery of loving in the limit. He embraced the limit of our human nature in the incarnation. The limit of suffering on the cross. He was nailed to it died on it. All to bring us with him Into the limitless. Into the horizon of eternity across the threshold of divine love. So we imitate his way of loving we imitate the one who is love … How … By following in his footsteps to embrace the limit into the limitless.
The measure of love is this, the amount of responsibility one takes for the beloved is the measure of love. A husband takes responsibility for his wife, for children; protects & provides. A wife takes responsibility for her husband, her children; nurtures & supports. God takes responsibility for us. He created us. Fell in love with us. Called us to love as he loves. When he turned away he came to suffer & die for us & to redeem us. He continues this work of redemption; this work of love everyday in the Eucharist and the Holy Sacrifice of the Mass. Celebrated from the rise of the sun to it’s setting. He is here right now for us in the Eucharist in all the tabernacles of the world. He will be here for us until the end of time.
Glory be to the Father, Son, & Holy Spirit. As it was in the begging is now & ever shall be world without end. Amen
Sister Jane Dominic O.P.
"Openness to the mystery of God to lead us away from selfishness. To allow love to be definitive. What good is our marriage vows if they do not cost us anything? In marriage we give what we don’t even have to give- our future. Marriage is the mystery of the limit. God ( who is love ) teaches us the limit. He embraced the limit of our human nature In His incarnetion. limit which had a limit of suffering on the cross to brings with Him into the limitless into the horizon of eternity across the threshold of divine love.
We imitate the way He loves by follow in His footsteps with our wedding vows, “'this one for all my life”. There by in embracing the limit we find entry into the limitless.
Marriage draws us out of ourselves. Those in heaven neither marry nor are given in marriage. This does not mean that your spouse is no longer important to you because it is your spouse who helped you to grow out of that selfish love. Your love was transformed & so in fact you’ll have an even more tender, purified, & deeper love for your spouse. That love will be transformed & taken in most perfectly & completely into Divine Love."
When love seeks to be definitive to the end it embraces the limit. And God himself who is love, he comes to teach us this mystery of loving in the limit. He embraced the limit of our human nature in the incarnation. The limit of suffering on the cross. He was nailed to it died on it. All to bring us with him Into the limitless. Into the horizon of eternity across the threshold of divine love. So we imitate his way of loving we imitate the one who is love … How … By following in his footsteps to embrace the limit into the limitless.
The measure of love is this, the amount of responsibility one takes for the beloved is the measure of love. A husband takes responsibility for his wife, for children; protects & provides. A wife takes responsibility for her husband, her children; nurtures & supports. God takes responsibility for us. He created us. Fell in love with us. Called us to love as he loves. When he turned away he came to suffer & die for us & to redeem us. He continues this work of redemption; this work of love everyday in the Eucharist and the Holy Sacrifice of the Mass. Celebrated from the rise of the sun to it’s setting. He is here right now for us in the Eucharist in all the tabernacles of the world. He will be here for us until the end of time.
Glory be to the Father, Son, & Holy Spirit. As it was in the begging is now & ever shall be world without end. Amen
G
Giggly_Giraffe
Guest
http://w2.vatican.va/content/benedi...xvi_enc_20051225_deus-caritas-est.html#_ftn13
This is due first and foremost to the fact that man is a being made up of body and soul. Man is truly himself when his body and soul are intimately united; the challenge of eros can be said to be truly overcome when this unification is achieved. Should he aspire to be pure spirit and to reject the flesh as pertaining to his animal nature alone, then spirit and body would both lose their dignity. On the other hand, should he deny the spirit and consider matter, the body, as the only reality, he would likewise lose his greatness. The epicure Gassendi used to offer Descartes the humorous greeting: “O Soul!” And Descartes would reply: “O Flesh!”.[3] Yet it is neither the spirit alone nor the body alone that loves: it is man, the person, a unified creature composed of body and soul, who loves. Only when both dimensions are truly united, does man attain his full stature. Only thus is love —eros—able to mature and attain its authentic grandeur.
Nowadays Christianity of the past is often criticized as having been opposed to the body; and it is quite true that tendencies of this sort have always existed. Yet the contemporary way of exalting the body is deceptive. Eros, reduced to pure “sex”, has become a commodity, a mere “thing” to be bought and sold, or rather, man himself becomes a commodity. This is hardly man’s great “yes” to the body. On the contrary, he now considers his body and his sexuality as the purely material part of himself, to be used and exploited at will. Nor does he see it as an arena for the exercise of his freedom, but as a mere object that he attempts, as he pleases, to make both enjoyable and harmless. Here we are actually dealing with a debasement of the human body: no longer is it integrated into our overall existential freedom; no longer is it a vital expression of our whole being, but it is more or less relegated to the purely biological sphere. The apparent exaltation of the body can quickly turn into a hatred of bodiliness. Christian faith, on the other hand, has always considered man a unity in duality, a reality in which spirit and matter compenetrate, and in which each is brought to a new nobility. True, eros tends to rise “in ecstasy” towards the Divine, to lead us beyond ourselves; yet for this very reason it calls for a path of ascent, renunciation, purification and healing.
This is due first and foremost to the fact that man is a being made up of body and soul. Man is truly himself when his body and soul are intimately united; the challenge of eros can be said to be truly overcome when this unification is achieved. Should he aspire to be pure spirit and to reject the flesh as pertaining to his animal nature alone, then spirit and body would both lose their dignity. On the other hand, should he deny the spirit and consider matter, the body, as the only reality, he would likewise lose his greatness. The epicure Gassendi used to offer Descartes the humorous greeting: “O Soul!” And Descartes would reply: “O Flesh!”.[3] Yet it is neither the spirit alone nor the body alone that loves: it is man, the person, a unified creature composed of body and soul, who loves. Only when both dimensions are truly united, does man attain his full stature. Only thus is love —eros—able to mature and attain its authentic grandeur.
Nowadays Christianity of the past is often criticized as having been opposed to the body; and it is quite true that tendencies of this sort have always existed. Yet the contemporary way of exalting the body is deceptive. Eros, reduced to pure “sex”, has become a commodity, a mere “thing” to be bought and sold, or rather, man himself becomes a commodity. This is hardly man’s great “yes” to the body. On the contrary, he now considers his body and his sexuality as the purely material part of himself, to be used and exploited at will. Nor does he see it as an arena for the exercise of his freedom, but as a mere object that he attempts, as he pleases, to make both enjoyable and harmless. Here we are actually dealing with a debasement of the human body: no longer is it integrated into our overall existential freedom; no longer is it a vital expression of our whole being, but it is more or less relegated to the purely biological sphere. The apparent exaltation of the body can quickly turn into a hatred of bodiliness. Christian faith, on the other hand, has always considered man a unity in duality, a reality in which spirit and matter compenetrate, and in which each is brought to a new nobility. True, eros tends to rise “in ecstasy” towards the Divine, to lead us beyond ourselves; yet for this very reason it calls for a path of ascent, renunciation, purification and healing.
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