Bearing in mind that the idea of “giving oneself — se tradere — can only figuratively imply a gift of one's actual person. The gift involved is rather the fullness of complementary conjugal sexuality.
3.
The Catechism of the Catholic Church (no. 2363) insists on the “double end of marriage: the good of the spouses themselves and the handing on of life.”
4.
cf. Burke:C.“Marriage: a personalist or an institutional understanding?”:Communio 1992-III, 287ss.
5.
Nevertheless, since the contraceptive mentality certainly provides part of the explanation why spouses stick together less, this point/- the personalist value of procreation — is a theme that urgently needs to be developed: cf. Burke:C.“Matrimonial Consent and the Bonum Prolis”:Monitor Ecclesiasticus114 (1989-III), 397–404.
6.
Gaudium et Spes, no. 48.
7.
Ordo Celebrandi Matrimonium, no. 25.
8.
cf. Burke:C.“Personalism and the bona of Marriage”: Studia Canonica27 (1993), 411–412.
9.
General Audience, Apr. 21, 1982 (cf Insegnamenti di Giovanni Paolo II, V, 1 (1982), p. 1344); cf. Familiaris Consortio, no. 34: “sacrifice cannot be removed from family life, but must in fact be whole heartedly accepted if the love between husband and wife is to be deepened and become a source of intimate joy.”
10.
Summa Theol. I, q. 100, art. 2.
11.
cf. VS, Chap. I: “What good must I do?”
12.
Psychiatric studies show that the choice to live together, instead of marrying, easily induces deep-rooted anxiety and insecurity: cf. Nadelson-Notman: “To Marry or Not to Marry: a Choice”: American Journal of Psychiatry, 138 (1981), p. 1354.
13.
cf. Cat. of the Cath. Church1607.
14.
VS, no. 17.
15.
cf. VS, nos. 102ss.
16.
Married couples “have need of the grace of God …. Without this help, man and woman cannot achieve that union of their lives for which God created them at the beginning”: Cat of the Cath. Church, 1608.
17.
cf. Lumen Gentium, 39–41; Gaudium et Spes 48–49.
18.
cf. The Forge, Scepter Press, New York, 1990, no. 28.
