MYSTICAL MARRIAGE

Mystical marriage or spiritual marriage (also espousal to Christ) is a figure used to denote the state of a human soul living intimately united to God through grace and love. In a broad sense, mystical marriage is applicable to all unions of souls loved by God and drawn to Him, as in the case of virgins solemnly consecrated, religious in vows, and all other souls espoused to Christ (2 Cor 11.2). More properly, and in a more restricted sense, mystical marriage refers to what is recognized in mystical theology as a "transforming" union between a soul and God, requiring extraordinary graces, and to which God calls only a few particularly privileged persons, e.g., SS. John of the Cross and Teresa of Avila. The latter (Interior Castle, 7 Mansions, ch. 2) and the former (Spir. Cant., stanzas 12–27) recognize the "transforming" (permanent) union as distinct from and higher than mere spiritual bethrothal (transitory). Mystical marriage constitutes a consummate union of love; a total possession, a fusion of "lives"—the soul is made one with God, made divine, by participation, without losing its identity. It is a total union involving the transformation of the substance of the soul by sanctifying grace, and the transformation of the faculties by divine light and love (Ascent of Mt. Carmel 2, 5, 6). The initiative in this matter and the choice of souls to whom this union is granted belong to Christ. It is permeated with His transcendence; its action and effects are of the Holy Spirit. Though this union is not of its own will, the soul "adheres to Christ with all its strength; lives for Him; allows itself to be ruled by Him," according to St. Bernard of Clairvaux (In Cant. Serm. 85,12).

It is a union that comprises the elements of a certain continuous awareness of the presence of the Divine Spouse; a consciousness of His assistance in the higher operation of intellect and will. These and other characteristics notwithstanding, we find St. Teresa admitting that she did not know with what to compare it—since it is so sublime a favor and brings the soul such great delight (7 Mansions ).

The model of mystical marriage is the union of the Humanity of Christ with the Verbum—a union perfect in charity and absolute in continuity. Mary, the Bride of Christ par excellence, is its greatest exemplar in this life.

The figure of marriage significantly portrays that intimate union of a completely dedicated soul (bride) to Christ (Bridegroom). Its basis is found in Holy Scripture e.g., marriage was a common image of the union of Yahweh and His people Israel (Hos 2.19). It was a figure familiar to the Fathers of the Church. St. Ambrose referred to consecrated virgins as "married to God" (De Virg., I, c.8, n.52). Jesus called Himself the "Bridegroom" (Mt9.15); and St. Paul writes: "For I betrothed you to one spouse" [Christ] (2 Cor 11.2).

Mystical marriage is always related to the mystery of Redemption, which was accomplished objectively through the Redeemer, Christ the Bridegroom; and is realized subjectively in the soul-bride, through Baptism and sanctification. Redemption enters into the very essence of mystical marriage; it gives it a salvific value. In this life, it bestows upon the soul in "transforming" union, a "taste" of the joy of consummated love with her Divine Bridegroom in the Beatific Vision (Rv 21.2).

Bibliography: Dictionnaire de spiritualité ascétique et mystique, ed. m. viller et al. 2.2:1643–2193 (Paris 1932). p. lejeune, Dictionnaire de théologie catholique 2.2:1616–31 (Paris 1903–50). teresa of Ávila, Obras completas, new rev. ed. e. de la madre de dios, 3 v. (Biblioteca de autores cristianos 74, 120, 189; 51–59) v. 2; Complete Works, ed. silverio de santa teresa and e. a. peers, 3 v. (New York 1946) v. 2, "Interior Castle." john of the cross, Complete Works, ed. silverio de santa teresa and e. a. peers, 3 v. (Westminster, Md. 1963) "Ascent of Mount Carmel" and "A Spiritual Canticle of the Soul." j. j. mcmahon, The Divine Union in the Subida del monte Carmelo and the Noche oscura of Saint John of the Cross (Washington 1941). bernard of clairvaux, Opera, ed. j. leclercq (Rome 1957) 2 v. to date. c. marmion, Sponsa Verbi: The Virgin Consecrated to Chris, tr. f. izard (St. Louis 1925). p. ketter, Christ and Womankind, tr. i. mchugh (2nd ed. rev. and enl.; Westminster, Md. 1952).

[a. a. bialas]