Amoris Laetitia. Pope Francis
and the paschal mystery, whereby God showed the fullness of his love for humanity by becoming one with us. Neither of the spouses will be alone in facing whatever challenges may come their way. Both are called to respond to God’s gift with commitment, creativity, perseverance and daily effort. They can always invoke the assistance of the Holy Spirit who consecrated their union, so that his grace may be felt in every new situation that they encounter.
75. In the Church’s Latin tradition, the ministers of the sacrament of marriage are the man and the woman who marry;70 by manifesting their consent and expressing it physically, they receive a great gift. Their consent and their bodily union are the divinely appointed means whereby they become “one flesh.” By their baptismal consecration, they were enabled to join in marriage as the Lord’s ministers and thus to respond to God’s call. Hence, when two non-Christian spouses receive baptism, they need not renew their marriage vows; they need simply not reject them, since by the reception of baptism their union automatically becomes sacramental. Canon Law also recognizes the validity of certain unions celebrated without the presence of an ordained minister.71 The natural order has been so imbued with the redemptive grace of Jesus that “a valid matrimonial contract cannot exist between the baptized without it being by that fact a sacrament.”72 The Church can require that the wedding be celebrated publicly, with the presence of witnesses and other conditions that have varied over the course of time, but this does not detract from the fact that the couple who marry are the ministers of the sacrament. Nor does it affect the centrality of the consent given by the man and the woman, which of itself establishes the sacramental bond. This having been said, there is a need for further reflection on God’s action in the marriage rite; this is clearly manifested in the Oriental Churches through the importance of the blessing that the couple receive as a sign of the gift of the Spirit.
Seeds of the Word and Imperfect Situations
76. “The Gospel of the family also nourishes seeds that are still waiting to grow, and serves as the basis for caring for those plants that are wilting and must not be neglected.”73 Thus, building on the gift of Christ in the sacrament, married couples “may be led patiently further on in order to achieve a deeper grasp and a fuller integration of this mystery in their lives.”74
77. Appealing to the Bible’s teaching that all was created through Christ and for Christ (cf. Col 1:16), the Synod Fathers noted that “the order of redemption illuminates and fulfills that of creation. Natural marriage, therefore, is fully understood in the light of its fulfillment in the sacrament of Matrimony: only in contemplating Christ does a person come to know the deepest truth about human relationships. ‘Only in the mystery of the Incarnate Word does the mystery of man take on light…. Christ, the new Adam, by the revelation of the mystery of the Father and his love, fully reveals man to himself and makes his supreme calling clear’ (Gaudium et Spes, 22). It is particularly helpful to understand in a Christocentric key … the good of the spouses (bonum coniugum),”75 which includes unity, openness to life, fidelity, indissolubility and, within Christian marriage, mutual support on the path towards complete friendship with the Lord. “Discernment of the presence of ‘seeds of the Word’ in other cultures (cf. Ad Gentes 11) can also apply to the reality of marriage and the family. In addition to true natural marriage, positive elements exist in the forms of marriage found in other religious traditions,”76 even if, at times, obscurely. We can readily say that “anyone who wants to bring into this world a family which teaches children to be excited by every gesture aimed at overcoming evil — a family which shows that the Spirit is alive and at work — will encounter our gratitude and our appreciation. Whatever the people, religion or region to which they belong!”77
78. “The light of Christ enlightens every person (cf. Jn 1:9; Gaudium et Spes, 22). Seeing things with the eyes of Christ inspires the Church’s pastoral care for the faithful who are living together, or are only married civilly, or are divorced and remarried. Following this divine pedagogy, the Church turns with love to those who participate in her life in an imperfect manner: she seeks the grace of conversion for them; she encourages them to do good, to take loving care of each other and to serve the community in which they live and work…. When a couple in an irregular union attains a noteworthy stability through a public bond — and is characterized by deep affection, responsibility towards the children and the ability to overcome trials — this can be seen as an opportunity, where possible, to lead them to celebrate the sacrament of Matrimony.”78
79. “When faced with difficult situations and wounded families, it is always necessary to recall this general principle: ‘Pastors must know that, for the sake of truth, they are obliged to exercise careful discernment of situations’ (Familiaris Consortio, 84). The degree of responsibility is not equal in all cases and factors may exist which limit the ability to make a decision. Therefore, while clearly stating the Church’s teaching, pastors are to avoid judgments that do not take into account the complexity of various situations, and they are to be attentive, by necessity, to how people experience and endure distress because of their condition.”79
The Transmission of Life and the Rearing of Children
80. Marriage is firstly an “intimate partnership of life and love,”80 which is a good for the spouses themselves,81 while sexuality is “ordered to the conjugal love of man and woman.”82 It follows that “spouses to whom God has not granted children can have a conjugal life full of meaning, in both human and Christian terms.”83 Nonetheless, the conjugal union is ordered to procreation “by its very nature.”84 The child who is born “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.”85 He or she does not appear at the end of a process, but is present from the beginning of love as an essential feature, one that cannot be denied without disfiguring that love itself. From the outset, love refuses every impulse to close in on itself; it is open to a fruitfulness that draws it beyond itself. Hence no genital act of husband and wife can refuse this meaning,86 even when for various reasons it may not always, in fact, beget a new life.
81. A child deserves to be born of that love, and not by any other means, for “he or she is not something owed to one, but is a gift,”87 which is “the fruit of the specific act of the conjugal love of the parents.”88 This is the case because, “according to the order of creation, conjugal love between a man and a woman and the transmission of life are ordered to each other (cf. Gen 1:27-28). Thus the Creator made man and woman share in the work of his creation and, at the same time, made them instruments of his love, entrusting to them the responsibility for the future of mankind, through the transmission of human life.”89
82. The Synod Fathers stated that “the growth of a mentality that would reduce the generation of human life to one variable of an individual’s or a couple’s plans is clearly evident.”90 The Church’s teaching is meant to “help couples to experience in a complete, harmonious and conscious way their communion as husband and wife, together with their responsibility for procreating life. We need to return to the message of the Encyclical Humanae Vitae of Blessed Pope Paul VI, which highlights the need to respect the dignity of the person in morally assessing methods of regulating birth…. The choice of adoption or foster parenting can also express that fruitfulness which is a characteristic of married life.”91 With special gratitude the Church “supports families who accept, raise and surround with affection children with various disabilities.”92
83. Here I feel it urgent to state that, if the family is the sanctuary of life, the place where life is conceived and cared for, it is a horrendous contradiction when it becomes a place where life is rejected and destroyed. So great is the value of a human life, and so inalienable the right to life of an innocent child growing in the mother’s womb, that no alleged right to one’s own body can justify a decision to terminate that life, which is an end in itself and which can never be considered the “property” of another human being. The family protects human life in all its stages, including its last. Consequently, “those