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Above: The Marriage of the Virgin by Raphael (1483–1520)
One of the most tragic initiatives undertaken during the pontificate of Pope John XXIII was the removal of the pro aliquibus locis feasts in preparation for the promulgation for the 1962 Roman Missal. Among the fourteen liturgical celebrations axed by the Sacred Congregation of Rites, the Espousals of the Blessed Virgin Mary to Saint Joseph—hereafter referred to as “The Feast of the Holy Spouses”—was especially loved by the faithful. In this article, I will give reasons arguing in favor of its restoration.
First, it is no secret that the majority of the members of the Mystical Body of Christ have lost their understanding of the indissolubility of the Sacrament of Holy Matrimony. For example, according to The Catholic World Report, only 338 annulments were granted to American Catholics in 1968. By 1984, that figure had risen to 36,461. Given the Novus Ordo Missae’s anthropomorphic emphasis, the lay faithful at-large no longer believe that “what therefore God hath joined together, let no man put asunder” (Saint Matthew 19:6; Douay–Rheims Bible). Consequently, the Feast of the Holy Spouses would serve as an excellent reminder of the couple’s lifelong commitment “to aid each other in securing the salvation of their souls”.[1]
Next, while not a heresy in a strict sense, Feminism has eroded the traditional structure of the family by succeeding “to do away with the honorable and trusting obedience which the woman owes to the man.”[2] Contrary to the belief of many Catholics, Holy Mother Church has traditionally taught that the wife’s subjection to her husband was divinely decreed before the Fall occurred. Commenting on this truth, Saint Thomas Aquinas teaches that Eve’s origin from Adam’s rib showcases “the social union of man and woman, for the woman should neither use authority over the man…[nor] be subject to man’s contempt as his slave.”[3] Thus, the curse associated with Eve’s contribution to Original Sin is not her subjection to Adam per se; rather, it lies in the fact that such subjugation now causes sorrow for the woman (cf. Genesis 3:16).
The Holy Spouses, on the other hand, knew no conflict; they “had but one heart and one soul” throughout their marriage (Acts 4:32). Unlike Eve, who rebelled against the command of her husband, the Blessed Virgin Mary “sincerely loved [Saint] Joseph with the entire affection of her heart,” rendering him homage as her lord and head in all her decisions (cf. 1 Peter 3:6).[4] Far from taking advantage of her love, the Dei Genetricis Sponsus “considered himself unworthy to be her companion…and he was always on the watch to render her some service.”[5] In light of these observations, it is without a doubt that no two persons followed the Greatest Commandment better than Our Lady and Saint Joseph (cf. Saint Matthew 22:38-40). Thus, reinstituting the Feast of the Holy Spouses would give the docens ecclesia an excellent opportunity to preach on the necessity to love God and to love neighbor—among whom one’s spouse holds primacy of place—above all else.
Finally, due to Feminism’s infiltration, Catholics no longer see children as a gift to be cherished. Instead of rejoicing at the prospect of new life, spouses subscribe to daycares, babysitters, and frequent recourse to NFP.[6] Such an anti-life approach to procreation and education has affected even the hierarchy. To quote Doctor Peter Kwasniewski: “Many of our pastors who should be preaching self-control and sacrifice [in marriage] seem to be paralyzed by uncertainty about the value of asceticism… or even worse, are bent on satisfying their own disordered concupiscence and winking at those who do.”[7] Although the aforementioned author does not provide a solution to this problem, a good start would be to reflect upon the love that the Mother of God and the Filii Dei Nutricius have for their Son.[8] In order to accomplish this task, the Gospel passage read on the Feast of the Holy Spouses is the Holy Evangelist’s account of the Finding of the Christ-Child in the Temple, wherein Our Lady exclaims: “Behold thy father and I have sought thee sorrowing” (Saint Luke 2:48). Indeed, in an era pained by emotional poverty, teaching spouses to lament their selfishness and to embrace the love of the Cross would do wonders for the Mystical Body of Christ. Therefore, placing ourselves under the intercession of the Holy Spouses, may we pray for the restoration of their feast day!
*For an excellent liturgical treatment of this topic by Doctor Michael Foley, click here.*
[1] Baltimore Catechism #3 (Baltimore, 1891), 1010, http://traditionalcatholic.net/Tradition/Information/Baltimore_No-3/Lesson-26.html.
[2] Pope Pius XI, Encyclical on Christian Marriage Casti Connubii (31 December 1930), at Papal Encyclicals, §74, https://www.papalencyclicals.net/pius11/p11casti.htm.
[3] Saint Thomas Aquinas, Summa Theologiae I, trans. Fr. Laurence Shapcote, O.P., ed. The Aquinas Institute (Emmaus Academic, 2018), q. 92, art. 3, co.
[4] Edward Healy Thompson, M.A., The Life and the Glories of Saint Joseph (London, 1891), 159, https://www.saintsbooks.net/books/Edward%20Healy%20Thompson%20-%20The%20Life%20and%20Glories%20of%20St.%20Joseph.pdf.
[5] Ibid.
[6] The author of this article condemns the abuse of NFP and not the practice itself.
[7] Peter Kwasniewski, Treasuring the Goods of Marriage in a Throwaway Society (Sophia Institute Press, 2023), 162.
[8] Saint Joseph, while not the biological father of Our Saviour, is, in a certain sense, still His Father.