THE SACRAMENT OF MATRIMONY

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."⁸⁴

MARRIAGE IN GOD'S PLAN

1602 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."⁸⁵ 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.⁸⁶

Marriage in the order of creation

1603 "The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws. . . . God himself is the author of marriage."⁸⁷ The vocation to marriage is written in the very nature of man and woman as they came from the hand of the Creator. Marriage is not a purely human institution despite the many variations it may have undergone through the centuries in different cultures, social structures, and spiritual attitudes. These differences should not cause us to forget its common and permanent characteristics. Although the dignity of this institution is not transparent everywhere with the same clarity,⁸⁸ some sense of the greatness of the matrimonial union exists in all cultures. "The well-being of the individual person and of both human and Christian society is closely bound up with the healthy state of conjugal and family life."⁸⁹
1604 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.⁹⁰ 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.'"⁹¹
1605 Holy Scripture affirms that man and woman were created for one another: "It is not good that the man should be alone."⁹² The woman, "flesh of his flesh," his equal, his nearest in all things, is given to him by God as a "helpmate"; she thus represents God from whom comes our help.⁹³ "Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh."⁹⁴ The Lord himself shows that this signifies an unbreakable union of their two lives by recalling what the plan of the Creator had been "in the beginning": "So they are no longer two, but one flesh."⁹⁵

MATRIMONIAL CONSENT

1625 The parties to a marriage covenant are a baptized man and woman, free to contract marriage, who freely express their consent; "to be free" means: 
- not being under constraint; 
- not impeded by any natural or ecclesiastical law. 
1626 The Church holds the exchange of consent between the spouses to be the indispensable element that "makes the marriage."¹²⁷ If consent is lacking there is no marriage. 
1627 The consent consists in a "human act by which the partners mutually give themselves to each other": "I take you to be my wife" - "I take you to be my husband."¹²⁸ This consent that binds the spouses to each other finds its fulfillment in the two "becoming one flesh."¹²⁹
1628 The consent must be an act of the will of each of the contracting parties, free of coercion or grave external fear.¹³⁰ No human power can substitute for this consent.¹³¹ If this freedom is lacking the marriage is invalid. 
1629 For this reason (or for other reasons that render the marriage null and void) the Church, after an examination of the situation by the competent ecclesiastical tribunal, can declare the nullity of a marriage, i.e., that the marriage never existed.¹³² In this case the contracting parties are free to marry, provided the natural obligations of a previous union are discharged.¹³³
1630 The priest (or deacon) who assists at the celebration of a marriage receives the consent of the spouses in the name of the Church and gives the blessing of the Church. The presence of the Church's minister (and also of the witnesses) visibly expresses the fact that marriage is an ecclesial reality. 
1631 This is the reason why the Church normally requires that the faithful contract marriage according to the ecclesiastical form. Several reasons converge to explain this requirement:¹³⁴
- Sacramental marriage is a liturgical act. It is therefore appropriate that it should be celebrated in the public liturgy of the Church; 
- Marriage introduces one into an ecclesial order, and creates rights and duties in the Church between the spouses and towards their children; 
- Since marriage is a state of life in the Church, certainty about it is necessary (hence the obligation to have witnesses); 
- The public character of the consent protects the "I do" once given and helps the spouses remain faithful to it. 
1632 So that the "I do" of the spouses may be a free and responsible act and so that the marriage covenant may have solid and lasting human and Christian foundations, preparation for marriage is of prime importance. 
The example and teaching given by parents and families remain the special form of this preparation. 
The role of pastors and of the Christian community as the "family of God" is indispensable for the transmission of the human and Christian values of marriage and family,¹³⁵ and much more so in our era when many young people experience broken homes which no longer sufficiently assure this initiation: 
It is imperative to give suitable and timely instruction to young people, above all in the heart of their own families, about the dignity of married love, its role and its exercise, so that, having learned the value of chastity, they will be able at a suitable age to engage in honorable courtship and enter upon a marriage of their own.¹³⁶


Catholic Catechism of the Catholic Church (CCCC)