The Church has a rich tradition on sacramental marriage and covenantal union. The Old Testament authors write of God making a covenant with the chosen people and promising them that they will never be forsaken. The New Testament authors write of Jesus as the new covenant and compare the relationship of Jesus with the Church to the relationship of a husband and wife.

The matrimonial covenant, by which a man and a woman establish between themselves a partnership for the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring.

Matrimony, or Marriage, like Holy Orders, is a sacrament that consecrates for a particular mission in building up the Church. It is seen as a sign of the love between Christ and the Church, which is established between spouses in a permanent and exclusive bond, sealed by God. The Sacrament gives couples the grace they need to attain holiness in their married life and for responsible acceptance and upbringing of their children.

Vatican II clarified that marriage is a partnership between a man and a woman ordered toward their mutual good and the procreation and education of children (cf. GS, 48.1). As a partnership, it is a union of equals who come together to form a new family. Marriage is something no one can enter into lightly because there are people involved. And where there are people, there should be protection of rights so that no one gets hurt.

There was a time when a couple could go off by themselves, exchange vows, and this was considered a valid marriage. But being human, people, particularly men, began to abuse this situation. So the Church, in an attempt to protect both the dignity of persons and the good of the sacrament, took steps to make sure that the freedom of both individuals was protected and honored. Thus, there are requirements before getting married.

In addition, for baptized persons, Jesus raised the human institution of marriage to the dignity of a sacrament in which the love of a husband and wife truly make present the love of Jesus for the Church (cf. CCC 1601, 1613).

For those who claim marriages and weddings are private affairs, my suggestion is: try it. Any couple who thinks they are unattached quickly learn just how involved and important their lives are if they marry privately. We are social beings. Our lives touch others and are touched by others.

The Church requires that a couple go before their faith community (represented by a priest and at least two witnesses) and exchange their vows publicly because the significance of what they are doing is truly a public matter. This newly formed family is a part of both the civil and the religious community with responsibilities and privileges. The civil society recognizes the new social unit of a family; the Church recognizes both a new social unity within the parish and a new public witness to Jesus’ love for his Church (cf. CCC 1656).

The Catechism of the Catholic Church on Marriage:



St. Paul said: "Husbands, love your wives, as Christ loved the Church . . . This is a great mystery, and I mean in reference to Christ and the Church" (Eph 5:25, 32).



The marriage covenant, by which a man and a woman form with each other an intimate communion of life and love, has been founded and endowed with its own special laws by the Creator. By its very nature it is ordered to the good of the couple, as well as to the generation and education of children. Christ the Lord raised marriage between the baptized to the dignity of a sacrament (cf. CIC, can. 1055 § 1; cf. GS 48 § 1).



The sacrament of Matrimony signifies the union of Christ and the Church. It gives spouses the grace to love each other with the love with which Christ has loved his Church; the grace of the sacrament thus perfects the human love of the spouses, strengthens their indissoluble unity, and sanctifies them on the way to eternal life (cf. Council of Trent: DS 1799).



Marriage is based on the consent of the contracting parties, that is, on their will to give themselves, each to the other, mutually and definitively, in order to live a covenant of faithful and fruitful love.


  Since marriage establishes the couple in a public state of life in the Church, it is fitting that its celebration be public, in the framework of a liturgical celebration, before the priest (or a witness authorized by the Church), the witnesses, and the assembly of the faithful.



Unity, indissolubility, and openness to fertility are essential to marriage. Polygamy is incompatible with the unity of marriage; divorce separates what God has joined together; the refusal of fertility turns married life away from its "supreme gift," the child (GS 50 §1).



The remarriage of persons divorced from a living, lawful spouse contravenes the plan and law of God as taught by Christ. They are not separated from the Church, but they cannot receive Eucharistic communion. They will lead Christian lives especially by educating their children in the faith.


  The Christian home is the place where children receive the first proclamation of the faith. For this reason the family home is rightly called "the domestic church," a community of grace and prayer, a school of human virtues and of Christian charity.