The Divine Wedding In The New Testament

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In the New Testament, there is an accomplishment of the realities prefigured in the Old Testament. Those realities are accomplished in Christ, where Christ becomes the Antitypos. We are considering the history of Christian marriage, this means we are meditating upon the mysterious interaction of divine grace and human activity by which the Holy Spirit moves the Church through the centuries towards a complete recapitulation of all things in Christ so beautifully asserted by Paul in the letter to the Ephesians and initially developed by the genius of St. Irenaeus. Therefore, the divine Wedding in the New Testament fulfils the Old Testament typology, taking up the analogy “from minor to major,” and becoming the “Great Mystery” (Eph 5:32) in order to establish the sanctified wedding of the baptized faithful.
Jesus used the image of marriage and the family to teach the basics about the Kingdom of God. He inaugurated his ministry by his blessing at the wedding feast at Cana. In the
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It is here, in fact, that John the Baptist prepares the Lord to the great event with the symbolic bath. According to the Gospel of John, the Cross is the moment in which Christ acquires his Bride. First, he hands over the Spirit to the Father (John 19:30). Then, as from the rib (side) of the ancient sleeping-Adam the Lord made Eve, so now from the pierced side of the sleeping-Lord on the Cross comes forward immediately the new Eve, in the form of Blood and Water, which are signs of the new Oikonomia of redemption in the Holy Spirit (John 19:34). This passage is of enormous interest for the Fathers (Syrian, Greek and Latin). The divine Bride is thus “bone from the bones and flesh from the flesh” of the Lord, and together with him forms “one flesh” (John 2:24, reconsidered in Eph 5:18-33). It is the Mystery that comprehends the entire divine

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