THE
SACRAMENT OF MATRIMONY
and
RESPONSIBLE
PARENTHOOD
(The
Catechism of the Catholic Church)
The
divine nature of marriage
1601 "The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament." (CIC, can. 1055 # 1; cf. GS 48 # 1.)
[The Sacrament of Matrimony gives a special grace to those who receive it worthily: to enable them to bear the difficulties of their state, to love and be faithful to one another, and to bring up their children in the fear of God. Basic Catechism of Christian Doctrine]
1604 [Love is of God such that it must be like the love of God.] 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. (Cf. Gen 1:27; 1 Jn 4:8,16.) 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; cf. 1:31.)
1602 [The marital covenant in divine revelation: total gift of self, communion of persons, eternal source of mercy and life.] Sacred Scripture begins with the creation of man and woman in the image and likeness of God and concludes with a vision of "the wedding-feast of the Lamb." (Rev 19:7, 9; cf. Gen 1:26-27.) Scripture speaks throughout of marriage and its "mystery," its institution and the meaning God has given it, its origin and its end, its various realizations throughout the history of salvation, the difficulties arising from sin and its renewal "in the Lord" in the New Covenant of Christ and the Church. (1 Cor 7:39; cf. Eph 5:31-32.)
Conjugal
fidelity
2364 The married couple forms "the intimate partnership of life and love established by the Creator and governed by his laws; it is rooted in the conjugal covenant, that is, in their irrevocable personal consent." (GS 48 # 1) Both give themselves definitively and totally to one another. They are no longer two; from now on they form one flesh. the covenant they freely contracted imposes on the spouses the obligation to preserve it as unique and indissoluble. (Cf. CIC, can. 1056.) "What therefore God has joined together, let not man put asunder." (Mk 109; cf. Mt 19:1-12; ⇒ 1 Cor 7: 10-11.)
2365 Fidelity expresses constancy in keeping one's given word. God is faithful. the Sacrament of Matrimony enables man and woman to enter into Christ's fidelity for his Church. Through conjugal chastity, they bear witness to this mystery before the world.
St. John Chrysostom suggests that young husbands should say to their wives: I have taken you in my arms, and I love you, and I prefer you to my life itself. For the present life is nothing, and my most ardent dream is to spend it with you in such a way that we may be assured of not being separated in the life reserved for us.... I place your love above all things, and nothing would be more bitter or painful to me than to be of a different mind than you. (St. John Chrysostom, Hom. in Eph. 20, 8: PG 62, 146-147.)
The
fecundity of marriage [responsible parenthood: God, spouse, family,
society]
2366 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" (FC 30.) teaches that "each and every marriage act must remain open 'per se' to the transmission of life." (HV 11.)
"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." (HV 12; cf. Pius XI, encyclical, Casti connubii.)
2367 [“Procreators”] Called to give life, spouses share in the creative power and fatherhood of God. (Cf. Eph 3:14; Mt 23:9.) "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 God the Creator and are, in a certain sense, its interpreters. They will fulfill this duty with a sense of human and Christian responsibility." (GS 50 # 2.)
2368 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:
When it is a question of harmonizing married love with the responsible transmission of life, the morality of the behavior does not depend on sincere intention and evaluation of motives alone; but it must be determined by objective criteria, criteria drawn from the nature of the person and his acts criteria that respect the total meaning of mutual self-giving and human procreation in the context of true love; this is possible only if the virtue of married chastity is practiced with sincerity of heart. (GS 51 # 3.)
2369 "By safeguarding both these essential aspects, the unitive and the procreative, the conjugal act preserves in its fullness the sense of true mutual love and its orientation toward man's exalted vocation to parenthood." (Cf. HV 12.)
[“Natural
family planning”]
2370 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. (HV 16.) 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: (HV 14.)
“Thus the innate language that expresses the total reciprocal self-giving of husband and wife is overlaid, through contraception, by an objectively contradictory language, namely, that of not giving oneself totally to the other. This leads not only to a positive refusal to be open to life but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality.... the difference, both anthropological and moral, between contraception and recourse to the rhythm of the cycle . . . involves in the final analysis two irreconcilable concepts of the human person and of human sexuality.” (FC 32.)
2371 "Let all be convinced that human life and the duty of transmitting it are not limited by the horizons of this life only: their true evaluation and full significance can be understood only in reference to man's eternal destiny." (GS 51 # 4.)
2372 The state has a responsibility for its citizens' well-being. In this capacity it is legitimate for it to intervene to orient the demography of the population. This can be done by means of objective and respectful information, but certainly not by authoritarian, coercive measures. the state may not legitimately usurp the initiative of spouses, who have the primary responsibility for the procreation and education of their children. (Cf. HV 23; PP 37.) It is not authorized to intervene in this area with means contrary to the moral law.
The
openness to fertility
1652 "By its very nature the institution of marriage and married love is ordered to the procreation and education of the offspring and it is in them that it finds its crowning glory." (GS 48 # 1; 50.)
Children are the supreme gift of marriage and contribute greatly to the good of the parents themselves. God himself said: "It is not good that man should be alone," and "from the beginning (he) made them male and female"; wishing to associate them in a special way in his own creative work, God blessed man and woman with the words: "Be fruitful and multiply." Hence, true married love and the whole structure of family life which results from it, without diminishment of the other ends of marriage, are directed to disposing the spouses to cooperate valiantly with the love of the Creator and Savior, who through them will increase and enrich his family from day to day. (GS 50 # 1; cf. Gen 2:18; Mt 19:4; Gen 1:28)
[The
supreme teachers: parents at home]
1653 The fruitfulness of conjugal love extends to the fruits of the moral, spiritual, and supernatural life that parents hand on to their children by education. Parents are the principal and first educators of their children. (Cf. GE 3) In this sense the fundamental task of marriage and family is to be at the service of life. (Cf. FC 28.)
1654 Spouses to whom God has not granted children can nevertheless have a conjugal life full of meaning, in both human and Christian terms. Their marriage can radiate a fruitfulness of charity, of hospitality, and of sacrifice.
1657 [What it means to be “parents.”] 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." (LG 10.) Thus the home is the first school of Christian life and "a school for human enrichment." (GS 52 # 1.) 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.
2222 Parents must regard their children as children of God and respect them as human persons. Showing themselves obedient to the will of the Father in heaven, they educate their children to fulfill God's law.
2223 Parents have the first responsibility for the education of their children. They bear witness to this responsibility first by creating a home where tenderness, forgiveness, respect, fidelity, and disinterested service are the rule. the home is well suited for education in the virtues. This requires an apprenticeship in self-denial, sound judgment, and self-mastery - the preconditions of all true freedom. Parents should teach their children to subordinate the "material and instinctual dimensions to interior and spiritual ones." (CA 36 # 2.) Parents have a grave responsibility to give good example to their children. By knowing how to acknowledge their own failings to their children, parents will be better able to guide and correct them...
The gift
of a child
2373 Sacred Scripture and the Church's traditional practice see in large families a sign of God's blessing and the parents' generosity. (Cf. HV 23; PP 37.)
Catechism of the Catholic Church
(Billings Ovulation Method Booklet)
http://www.creightonmodel.com/
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