There has never been so much confusion today as regards morals, marriage, and the family. Important truths are totally ignored, which brings about the downfall of society: Parliaments are talking about recognizing “same-sex” unions; abortion has become acceptable; sex before marriage is considered to be normal and natural, etc. People are so ignorant about the teachings of the Church that there are even many people who claim to be good Christians, and still think that there is nothing wrong with the acts mentioned above. Here are excerpts from the Catechism of the Catholic Church on the sacrament of Matrimony and the Sixth Commandment of God, which reminds us of eternal truths that no Catholic should ignore, if one wants society to have any future.
God who created man out of love also calls him to love the fundamental and innate vocation of every human being. For man is created in the image and likeness of God who is Himself love. Since God created him man and woman, their mutual love becomes an image of the absolute and unfailing love with which God loves man. It is good, very good, in the Creator's eyes. And this love which God blesses is intended to be fruitful and to be realized in the common work of watching over creation: “And God blessed them, and God said to them: 'Be fruitful and multiply, and fill the earth and subdue it.'” (Gen 1:28)
On the threshold of His public life, Jesus performs His first sign – at His mother's request – during a wedding feast. (Cf. John 2:1-11) The Church attaches great importance to Jesus' presence at the wedding at Cana. She sees in it the confirmation of the goodness of marriage and the proclamation that thenceforth marriage will be an efficacious sign of Christ's presence.
In His preaching, Jesus unequivocally taught the original meaning of the union of man and woman as the Creator willed it from the beginning. Permission given by Moses to divorce one's wife was a concession to the hardness of hearts. The matrimonial union of man and woman is indissoluble: God Himself has determined it: “What therefore God has joined together, let no man put asunder.” (Matthew 19:6)
This unequivocal insistence on the indissolubility of the marriage bond may have left some perplexed, and could seem to be a demand impossible to realize. However, Jesus has not placed on spouses a burden impossible to bear, or too heavy – heavier than the Law of Moses. By coming to restore the original order of creation disturbed by sin, He Himself gives the strength and grace to live marriage in the new dimension of the Reign of God. It is by following Christ, renouncing themselves, and taking up their crosses that spouses will be able to “receive” the original meaning of marriage and live it with the help of Christ. This grace of Christian marriage is a fruit of Christ's cross, the source of all Christian life.
This is what the Apostle Paul makes clear when he says: “Husbands, love your wives, as Christ loved the Church and gave Himself up for her, that He might sanctify her,” adding at once: “For this reason, a man shall leave his father and mother and be joined to his wife, and the two shall become one. This is a great mystery, and I mean in reference to Christ and the Church.” (Eph 5:25-26)
“From a valid marriage arises a bond between the spouses which by its very nature is perpetual and exclusive; furthermore, in a Christian marriage the spouses are strengthened and, as it were, consecrated for the duties and the dignity of their state by a special sacrament.” The consent by which the spouses mutually give and receive one another is sealed by God Himself. From their covenant arises “an institution, confirmed by the divine law... even in the eyes of society.” The covenant between the spouses is integrated into God's covenant with man: “Authentic married love is caught up into divine love.”
Thus the marriage bond has been established by God Himself in such a way that a marriage concluded and consummated between baptized persons can never be dissolved. This bond, which results from the free human act of the spouses and their consummation of the marriage, is a reality, henceforth irrevocable, and gives rise to a covenant guaranteed by God's fidelity. The Church does not have the power to contravene this disposition of divine wisdom.
“By reason of their state in life and of their order, [Christian spouses] have their own special gifts in the People of God.” This grace proper to the sacrament of Matrimony is intended to perfect the couple's love and to strengthen their indissoluble unity. By this grace they “help one another to attain holiness in their married life and in welcoming and educating their children.”
Christ is the source of this grace. “Just as of old God encountered his people with a covenant of love and fidelity, so our Savior, the spouse of the Church, now encounters Christian spouses through the sacrament of Matrimony.” Christ dwells with them, gives them the strength to take up their crosses and so follow him, to rise again after they have fallen, to forgive one another, to bear one another's burdens, to “be subject to one another out of reverence for Christ,” and to love one another with supernatural, tender, and fruitful love. In the joys of their love and family life, He gives them here on earth a foretaste of the wedding feast of the Lamb.
Conjugal love involves a totality, in which all the elements of the person enter – appeal of the body and instinct, power of feeling and affectivity, aspiration of the spirit and of will. It aims at a deeply personal unity, a unity that, beyond union in one flesh, leads to forming one heart and soul; it demands indissolubility and faithfulness in definitive mutual giving; and it is open to fertility. In a word, it is a question of the normal characteristics of all natural conjugal love, but with a new significance which not only purifies and strengthens them, but raises them to the extent of making them the expression of specifically Christian values.
The love of the spouses requires, of its very nature, the unity and indissolubility of the spouses' community of persons, which embraces their entire life: “so they are no longer two, but one flesh.” They “are called to grow continually in their communion through day-to-day fidelity to their marriage promise of total mutual self-giving.” This human communion is confirmed, purified, and completed by communion in Jesus Christ, given through the sacrament of Matrimony. It is deepened by lives of the common faith and by the Eucharist received together.
By its very nature, conjugal love requires the inviolable fidelity of the spouses. This is the consequence of the gift of themselves which they make to each other. Love seeks to be definitive; it cannot be an arrangement “until further notice.” The “intimate union of marriage, as a mutual giving of two persons, and the good of the children demand total fidelity from the spouses and require an unbreakable union between them.”
The deepest reason is found in the fidelity of God to His covenant, in that of Christ to His Church. Through the sacrament of Matrimony, the spouses are enabled to represent this fidelity, and witness to it. Through the sacrament, the indissolubility of marriage receives a new and deeper meaning.
It can seem difficult, even impossible, to bind oneself for life to another human being. This makes it all the more important to proclaim the Good News that God loves us with a definitive and irrevocable love, that married couples share in this love, that it supports and sustains them, and that by their own faithfulness they can be witnesses to God's faithful love. Spouses who with God's grace give this witness often, in very difficult conditions, deserve the gratitude and support of the ecclesial community.
Yet there are some situations in which living together becomes practically impossible for a variety of reasons. In such cases, the Church permits the physical separation of the couple and their living apart. The spouses do not cease to be husband and wife before God, and so are not free to contract a new union. In this difficult situation, the best solution would be, if possible, reconciliation. The Christian community is called to help these persons live out their situation in a Christian manner and in fidelity to their marriage bond, which remains indissoluble.
Today there are numerous Catholics in many countries who have recourse to civil divorce, and contract new civil unions. In fidelity to the words of Jesus Christ – “Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery” (Mark 10:11-12) – the Church maintains that a new union cannot be recognized as valid, if the first marriage was. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God's law. Consequently, they cannot receive Eucharistic communion as long as this situation persists. For the same reason, they cannot exercise certain ecclesial responsibilities. Reconciliation through the sacrament of Penance can be granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and who are committed to living in complete continence.
Christ chose to be born and grow up in the bosom of the holy family of Joseph and Mary. The Church is nothing other than “the family of God.” From the beginning, the core of the Church was often constituted by those who had become believers “together with all [their] household.” When they were converted, they desired that “their whole household” should also be saved. These families who became believers were islands of Christian life in an unbelieving world.
In our own time, in a world often alien and even hostile to faith, believing families are of primary importance as centers of living, radiant faith. For this reason, the Second Vatican Council, using an ancient expression, calls the family the Ecclesia domestica (domestic Church). It is in the bosom of the family that parents are “by word and example... the first heralds of the faith with regard to their children. They should encourage them in the vocation which is proper to each child, fostering with special care any religious vocation.”
It is here that the father of the family, the mother, children, and all members of the family exercise the priesthood of the baptized in a privileged way “by the reception of the sacraments, prayer and thanksgiving, the witness of a holy life, and self-denial and active charity.” Thus the home is the first school of Christian life and “a school for human enrichment.” Here one learns endurance and the joy of work, fraternal love, generous – even repeated – forgiveness, and above all divine worship in prayer and the offering of one's life.
Fecundity is a gift, an end of marriage, for conjugal love naturally tends to be fruitful. A child does not come from outside as something added on to the mutual love of the spouses, but springs from the very heart of that mutual giving, as its fruit and fulfillment. So the Church, which is “on the side of life,” teaches that “it is necessary that each and every marriage act remain ordered per se to the procreation of human life.” “This particular doctrine, expounded on numerous occasions by the Magisterium, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act.”
Called to give life, spouses share in the creative power and fatherhood of God. “Married couples should regard it as their proper mission to transmit human life and to educate their children; they should realize that they are thereby cooperating with the love of <M>God the Creator and are, in a certain sense, its interpreters. They will fulfill this duty with a sense of human and Christian responsibility.”
A particular aspect of this responsibility concerns the regulation of procreation. For just reasons, spouses may wish to space the births of their children. It is their duty to make certain that their desire is not motivated by selfishness but is in conformity with the generosity appropriate to responsible parenthood. Moreover, they should conform their behavior to the objective criteria of morality.
Periodic continence, that is, the methods of birth regulation based on self-observation and the use of infertile periods, is in conformity with the objective criteria of morality. These methods respect the bodies of the spouses, encourage tenderness between them, and favor the education of an authentic freedom. In contrast, “every action which, whether in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, proposes, whether as an end or as a means, to render procreation impossible” is intrinsically evil.
Sacred Scripture and the Church's traditional practice see in large families a sign of God's blessing and the parents' generosity. Couples who discover that they are sterile suffer greatly. “What will you give me,” asks Abraham of God, “for I continue childless?” And Rachel cries to her husband Jacob, “Give me children, or I shall die!”
Research aimed at reducing human sterility is to be encouraged, on condition that it is placed “at the service of the human person, of his inalienable rights, and his true and integral good according to the design and will of God.”
Techniques that entail the dissociation of husband and wife, by the intrusion of a person other than the couple (donation of sperm or ovum, surrogate uterus), are gravely immoral. These techniques (heterologous artificial insemination and fertilization) infringe the child's right to be born of a father and mother known to him and bound to each other by marriage. They betray the spouses' “right to become a father and a mother only through each other.”
Techniques involving only the married couple (homologous artificial insemination and fertilization) are perhaps less reprehensible, yet remain morally unacceptable. They dissociate the sexual act from the procreative act. The act which brings the child into existence is no longer an act by which two persons give themselves to one another, but one that "entrusts the life and identity of the embryo into the power of doctors and biologists, and establishes the domination of technology over the origin and destiny of the human person.
A child is not something owed to one, but is a gift. The "supreme gift of marriage" is a human person. A child may not be considered a piece of property, an idea to which an alleged “right to a child” would lead. In this area, only the child possesses genuine rights: the right “to be the fruit of the specific act of the conjugal love of his parents,” and “the right to be respected as a person from the moment of his conception.”
The Gospel shows that physical sterility is not an absolute evil. Spouses who still suffer from infertility after exhausting legitimate medical procedures should unite themselves with the Lord's Cross, the source of all spiritual fecundity. They can give expression to their generosity by adopting abandoned children or performing demanding services for others.
Adultery refers to marital infidelity. When two partners, of whom at least one is married to another party, have sexual relations – even transient ones – they commit adultery. Christ condemns even adultery of mere desire. (cf. Matthew 5:27-28) The Sixth Commandment and the New Testament forbid adultery absolutely. The prophets denounce the gravity of adultery; they see it as an image of the sin of idolatry.
Adultery is an injustice. He who commits adultery fails in his commitment. He does injury to the sign of the covenant which the marriage bond is, transgresses the rights of the other spouse, and undermines the institution of marriage by breaking the contract on which it is based. He compromises the good of human generation and the welfare of children who need their parents' stable union.
The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble. He abrogates the accommodations that had slipped into the Old Law. Between the baptized, “a ratified and consummated marriage cannot be dissolved by any human power or for any reason other than death.”
The separation of spouses while maintaining the marriage bond can be legitimate in certain cases provided for by canon law.
Divorce is a grave offense against the natural law. It claims to break the contract, to which the spouses freely consented, to live with each other till death. Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign. Contracting a new union, even if it is recognized by civil law, adds to the gravity of the rupture: the remarried spouse is then in a situation of public and permanent adultery.
Divorce is immoral also because it introduces disorder into the family and into society. This disorder brings grave harm to the deserted spouse, to children traumatized by the separation of their parents and often torn between them, and because of its contagious effect which makes it truly a plague on society.
It can happen that one of the spouses is the innocent victim of a divorce decreed by civil law; this spouse therefore has not contravened the moral law. There is a considerable difference between a spouse who has sincerely tried to be faithful to the sacrament of marriage and is unjustly abandoned, and one who through his own grave fault destroys a canonically valid marriage.
In a so-called free union, a man and a woman refuse to give juridical and public form to a liaison involving sexual intimacy. The expression “free union” is fallacious: what can "union" mean when the partners make no commitment to one another, each exhibiting a lack of trust in the other, in himself, or in the future?
The expression covers a number of different situations: concubinage, rejection of marriage as such, or inability to make long-term commitments. All these situations offend against the dignity of marriage; they destroy the very idea of the family; they weaken the sense of fidelity. They are contrary to the moral law. The sexual act must take place exclusively within marriage. Outside of marriage it always constitutes a grave sin and excludes one from sacramental communion.
Some today claim a “right to a trial marriage” where there is an intention of getting married later. However firm the purpose of those who engage in premature sexual relations may be, “the fact is that such liaisons can scarcely ensure mutual sincerity and fidelity in a relationship between a man and a woman, nor, especially, can they protect it from inconstancy of desires or whim.” Carnal union is morally legitimate only when a definitive community of life between a man and woman has been established. Human love does not tolerate “trial marriages.” It demands a total and definitive gift of persons to one another.
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