The feminine picture drawn is, therefore, that of a woman who gives herself as a mother, wife or nun, whatever available, privileging an external woman model, whose identity has a composite architecture, detectable from a significative sum of relation with other social factors. Feminine physical is felt more often by women as a seduction instrument only and not as woman specyfical fundamental attribute whose care and respect is necessary to carry out women being. There is, therefore, a search for interior, spiritual beauty extended to the body as means of divine expression. Sexual intercourses are tightly and inseparably tied to the physical component, in marriage, maternity and living together. 65- over 65.
Marriage turns out to be mostly a choice of reciprocal devotion and meantime a service to society.
This answer is part of the catholic vision where marriage is and must be a bench mark for an ordered and prolific social cohabitation, it must legitimise the choice to live together and be felt as the perfect environment to procreate legally. For lay women marriage represents mostly a choice of love which can be associated to the reciprocal devotion choice expressed by young nuns. The key to understand man-woman union is that femininity and maleness in the couple must be felt as different but complementary, separate but permeating daily living. Some nuns evidences are significative in this context, because, before and during their consecration, they felt at different level the renunciation to part of those features which the woman specyfical is made of. From the Second Vatican Council, Church is still more frequently facing the meaning of man-woman relationship in marriage.