e metaphor in which husbands and wives are part of a “one flesh” union whereby the man is the “head” and the woman is the “body.” He begins by exhorting spouses to “be subject to one another out of reverence for Christ.” Speaking to wives he states “be subject to your husbands, as to the Lord.” And then comes the powerful call to “husbands, love your wives as Christ loved the church and gave himself up for her” (Eph 5:21-25). Saint Paul himself refers to this covenantal relationship as a “great mystery.” (Eph 5:32). Personally, I always wondered what Saint Jose Maria Escriv?, a prolific Catholic writer and the founder of Opus Dei who was canonized on The human historical drama of The Bible has fascinated scholars for centuries and there is no shortage of interpretations. The most amazing thing is perhaps how easily it will lend us the perfect perspective through which to examine and evaluate modern issues and problems. One very powerful metaphor that runs throughout both the new and the old testaments is the radical way in which God establishes a covenant with his people. Through an examination of the covenantal promises of God himself, we find the perfect examples by which to evaluate the meaning of the term “covenant” in the marital union.

God’s Covenant with Abraham In the book of Genesis God makes the amazing promise to give Abram (who together with his wife Sarai had given up on having their own children) that he will be blessed with descendants as numerous as the stars in heaven. Even further, “on that day the Lord made a covenant with Abram, saying, ‘to your descendants I give this land, from the river of Egypt to the great river, the river Euphrates.’” (Gen 15:18). Interestingly, both Abram and Sarai are shortly thereafter referred to as Abraham and Sarah, thus signifying the change in identity that occurs as a result of entering into a covenantal bond.

The symbolism of the rite of covenant that God enters into with Abraham speaks volumes about the true meaning of covenantal promises. Following God’s directions, Abram slaughters a three year old heifer, a she-goat, and a ram, setting their pieces apart from each other. Shortly after, Abram goes into a “deep sleep.” “Then the sun had gone down and it was dark, behold, a smoking firepot and a flaming torch passed between these pieces.” (Gen 15:17). According to the Navarre Bible, there is an ancient rite (cf. Jer 34:18) whereby “the action of the two parties—passing between the pieces of the victims—indicated a readiness to be similarly cut in pieces if one were guilty of breaking the pact” (pp. 96-97). In this scene, God, represented by the flaming torch, gives us a supernatural example of the meaning of the word “covenant” as he passes between the pieces to ratify his promise. From this example, a covenant, such as that which is taken between two spouses, then, is much more than a legal contract—it is the total offering of oneself with the other. What a different world we might live in if spouses were to take their vows so seriously.

Another great example of what the call to “holiness” in matrimony really means is given by Saint Paul in his letter to the Ephesians. In an effort to delve deeper into the mystical relationship between Christ and the Church, he offers the metaphor in which husbands and wives are part of a “one flesh” union whereby the man is the “head” and the woman is the “body.” He begins by exhorting spouses to “be subject to one another out of reverence for Christ.” Speaking to wives he states “be subject to your husbands, as to the Lord.” And then comes the powerful call to “husbands, love your wives as Christ loved the church and gave himself up for her” (Eph 5:21-25). Saint Paul himself refers to this covenantal relationship as a “great mystery.” (Eph 5:32). Personally, I always wondered what Saint Jose Maria Escriv?, a prolific Catholic writer and the founder of Opus Dei who was canonized on O

od makes the amazing promise to give Abram (who together with his wife Sarai had given up on having their own children) that he will be blessed with descendants as numerous as the stars in heaven. Even further, “on that day the Lord made a covenant with Abram, saying, ‘to your descendants I give this land, from the river of Egypt to the great river, the river Euphrates.’” (Gen 15:18). Interestingly, both Abram and Sarai are shortly thereafter referred to as Abraham and Sarah, thus signifying the change in identity that occurs as a result of entering into a covenantal bond.

The symbolism of the rite of covenant that God enters into with Abraham speaks volumes about the true meaning of covenantal promises. Following God’s directions, Abram slaughters a three year old heifer, a she-goat, and a ram, setting their pieces apart from each other. Shortly after, Abram goes into a “deep sleep.” “Then the sun had gone down and it was dark, behold, a smoking firepot and a flaming torch passed between these pieces.” (Gen 15:17). According to the Navarre Bible, there is an ancient rite (cf. Jer 34:18) whereby “the action of the two parties—passing between the pieces of the victims—indicated a readiness to be similarly cut in pieces if one were guilty of breaking the pact” (pp. 96-97). In this scene, God, represented by the flaming torch, gives us a supernatural example of the meaning of the word “covenant” as he passes between the pieces to ratify his promise. From this example, a covenant, such as that which is taken between two spouses, then, is much more than a legal contract—it is the total offering of oneself with the other. What a different world we might live in if spouses were to take their vows so seriously.

Another great example of what the call to “holiness” in matrimony really means is given by Saint Paul in his letter to the Ephesians. In an effort to delve deeper into the mystical relationship between Christ and the Church, he offers the metaphor in which husbands and wives are part of a “one flesh” union whereby the man is the “head” and the woman is the “body.” He begins by exhorting spouses to “be subject to one another out of reverence for Christ.” Speaking to wives he states “be subject to your husbands, as to the Lord.” And then comes the powerful call to “husbands, love your wives as Christ loved the church and gave himself up for her” (Eph 5:21-25). Saint Paul himself refers to this covenantal relationship as a “great mystery.” (Eph 5:32). Personally, I always wondered what Saint Jose Maria Escriv?, a prolific Catholic writer and the founder of Opus Dei who was canonized on

ks volumes about the true meaning of covenantal promises. Following God’s directions, Abram slaughters a three year old heifer, a she-goat, and a ram, setting their pieces apart from each other. Shortly after, Abram goes into a “deep sleep.” “Then the sun had gone down and it was dark, behold, a smoking firepot and a flaming torch passed between these pieces.” (Gen 15:17). According to the Navarre Bible, there is an ancient rite (cf. Jer 34:18) whereby “the action of the two parties—passing between the pieces of the victims—indicated a readiness to be similarly cut in pieces if one were guilty of breaking the pact” (pp. 96-97). In this scene, God, represented by the flaming torch, gives us a supernatural example of the meaning of the word “covenant” as he passes between the pieces to ratify his promise. From this example, a covenant, such as that which is taken between two spouses, then, is much more than a legal contract—it is the total offering of oneself with the other. What a different world we might live in if spouses were to take their vows so seriously.

Another great example of what the call to “holiness” in matrimony really means is given by Saint Paul in his letter to the Ephesians. In an effort to delve deeper into the mystical relationship between Christ and the Church, he offers the metaphor in which husbands and wives are part of a “one flesh” union whereby the man is the “head” and the woman is the “body.” He begins by exhorting spouses to “be subject to one another out of reverence for Christ.” Speaking to wives he states “be subject to your husbands, as to the Lord.” And then comes the powerful call to “husbands, love your wives as Christ loved the church and gave himself up for her” (Eph 5:21-25). Saint Paul himself refers to this covenantal relationship as a “great mystery.” (Eph 5:32). Personally, I always wondered what Saint Jose Maria Escriv?, a prolific Catholic writer and the founder of Opus Dei who was canonized on

resented by the flaming torch, gives us a supernatural example of the meaning of the word “covenant” as he passes between the pieces to ratify his promise. From this example, a covenant, such as that which is taken between two spouses, then, is much more than a legal contract—it is the total offering of oneself with the other. What a different world we might live in if spouses were to take their vows so seriously.

Another great example of what the call to “holiness” in matrimony really means is given by Saint Paul in his letter to the Ephesians. In an effort to delve deeper into the mystical relationship between Christ and the Church, he offers the metaphor in which husbands and wives are part of a “one flesh” union whereby the man is the “head” and the woman is the “body.” He begins by exhorting spouses to “be subject to one another out of reverence for Christ.” Speaking to wives he states “be subject to your husbands, as to the Lord.” And then comes the powerful call to “husbands, love your wives as Christ loved the church and gave himself up for her” (Eph 5:21-25). Saint Paul himself refers to this covenantal relationship as a “great mystery.” (Eph 5:32). Personally, I always wondered what Saint Jose Maria Escriv?, a prolific Catholic writer and the founder of Opus Dei who was canonized on

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