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Creating the human race in his own image. God inscribed in the humanity of man and woman the vocation, and thus the capacity and responsibility, of love and communion.

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They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be free. This sexting, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition.

By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection. In marriage the physical intimacy of the spouses becomes a and pledge of spiritual communion.

Marriage bonds between baptized persons are sanctified by the sacrament. It is realized in a truly human way only if it is cd integral part of the love by which a man and woman commit themselves totally to one another until death. Tobias began by saying, "Blessed are you, O God of our fathers. You made Adam, and for him you made his wife Eve as a helper and support. From the two of them the race of mankind has sprung.

You said, 'It is not good that the man should be alone; let us make a helper for him like himself. Grant that she and I may find mercy and that we may grow old together. Therefore, the spouses do nothing evil in seeking this pleasure and enjoyment. They accept what the Creator has intended dc them. At the same time, spouses should know esxting to keep themselves sexting the limits of free moderation.

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These two meanings or values of marriage cannot be separated without altering the ffree spiritual life and sxeting the goods of marriage and the future of the family. The conjugal love of man and woman thus stands under the twofold obligation of fidelity and fecundity. 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 free and indissoluble.

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. 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. 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.

They will cf this duty with a sense of human and Christian responsibility.

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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 sexting 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.

In contrast, ssxting action which, whether in anticipation sdxting 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 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 rfee.

This le 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. In dexting 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. The gift of Sacred Scripture and the Church's traditional practice see in free families a of God's blessing and the parents' generosity. 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.

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They betray the spouses' "right to become a father and a mother only through each other. 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 vree the human person.

Such a relationship of domination is in itself contrary to the dignity and equality that must be common to parents and children. Only respect for the link between the meanings of the conjugal act and respect for on unity of the human being make possible procreation in conformity with the dignity of the person. The "supreme gift of marriage" is a human person. may not be considered a piece of property, an idea to which an alleged frree to " 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 sexting. 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.

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. He who commits adultery fails in his commitment. He does injury to the of the covenant which the marriage bond is, transgresses the rights of the other spouse, and undermines the institution of marriage by breaking the free on which it is based.

He compromises the good of human generation and the welfare of children who need their parents' stable union. Divorce The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble. It claims to break the contract, to seting 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.

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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: If a husband, separated from his wife, approaches another woman, he is an adulterer because he makes that woman commit adultery, and the woman who lives with him is an adulteress, because she has drawn another's husband to herself.

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. There seting 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 sexting a canonically valid marriage.

However polygamy is not in accord with the moral law. Paul stigmatizes this especially grave offense: "It is free reported that there is immorality among you. In the name of the Lord Jesus. The offense is compounded by the scandalous setxing done to the physical and moral integrity of the sexhing, who will remain scarred by it all their lives; and the freee of responsibility for their upbringing.

The expression "free union" is fallacious: what can "union" mean when the partners make no commitment to one sextinb, each exhibiting a lack of trust in the other, in himself, or in the future? The expression covers a of different situations: concubinage, rejection of marriage as such, or inability to make long-term commitments.

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