We turn now to the sacrament of matrimony, which is critically important for both the Church and society. The marriage of man and woman is fundamental in God’s plan. It is an institution older than all organized religion and is part of every civilization.
Created in the divine image, male and female are different, yet complementary — made for each other. This unity-in-difference is at the heart of marriage. In God’s plan, marriage exists both for the union and good of the spouses, and for the procreation and education of children.
From the beginning, God’s plan for marriage was disrupted by sin. Throughout history, marriage has been affected by conflict and infidelity. In our time, it is threatened by the widespread practice of divorce, contraception and current legislative efforts for same-sex “marriage” (cf. 347).
God has sought not only to repair the damage of sin, but also to make marriage the sign of his love. The Old Testament taught that God’s covenant with Israel was nuptial — a marriage of God and his people. That “nuptial covenant” foreshadowed the new covenant of Christ and his bride, the Church (cf. Eph 5:22). The Lord’s love helps us to understand the fidelity, permanence and fruitfulness that are integral to marriage, as well as the sacrificial love that is required (Compendium, 340-1). Spouses, united to Christ and to the Church, are called and given the grace to form a family that is a community of faith, prayer and virtue.
The sacrament of matrimony is normally celebrated before a priest or deacon. Matrimonial consent is given when a man and a woman willingly give themselves to each other irrevocably in order to live a covenant of faithful and fruitful love (344). For the sacrament to be valid, this consent must be given freely and consciously. A valid marriage that is ratified and consummated can never be dissolved.
A marriage between a Catholic and a baptized non-Catholic is called a “mixed marriage.” A marriage between a Catholic and a non-Christian is called “disparity of cult” and a dispensation is required for validity. In both cases, the non-Catholic party is advised of the obligation of the Catholic to see that their children will be baptized and formed in the faith of the Church (345).
Recognizing the challenges married couples face, the Church seeks to help them remain faithful. Sadly, this sometimes proves all but impossible. After a divorce, neither spouse is free to marry again unless the previous marriage has been declared null by the Church authority. Those who are divorced and remarried without an annulment cannot receive sacramental absolution or holy Communion, but the Church urges and helps them to lead a life of faith, prayer, generosity toward those in need and attentiveness to their children (349).
Finally, those who are called to the consecrated life or priestly celibacy do not denigrate marriage by renouncing it. Rather, they are a sign of the supremacy of Christ’s love as we look to the wedding feast of heaven (342).