How great is the Dignity of Chaste Wedlock, Venerable Brethren, may be judged best from this that Christ Our Lord, Son of the Eternal Father, having assumed the nature of fallen man, not only, with His Loving desire of compassing the Redemption of our race, ordained it in an especial manner as the Principal and Foundation of domestic society and therefore of all human intercourse, but also raised it to the rank of a truly and great Sacrament of the New Law, restored it to the original purity of its Divine Institution, and accordingly entrusted all its Discipline and Care to His Spouse, the Church.

    In order, however, that amongst men of every Nation and every age the desired fruits may be obtained from this renewal of Matrimony, it is necessary, first of all, that men's minds be illuminated with the True Doctrine of Christ regarding it; and secondly, that Christian spouses, the weakness of their wills strengthened by the internal Grace of  God, shape all their ways of thinking and of acting in conformity with that pure Law of Christ so as to obtain True Peace and happiness for themselves and for their families.
    Yet not only do We, looking with Paternal eye on the universal world from this Apostolic See as from a watch-tower, but you, also, Venerable Brethren, see, and seeing deeply grieve with Us that a great number of men, forgetful of that Divine Work of Redemption, either entirely ignore or shamelessly deny the great Sanctity of Christian Wedlock, or relying on the false principles of a new and utterly perverse morality, too often trample it under foot.  And since these most pernicious errors and depraved morals have begun to spread even amongst the faithful and are gradually gaining ground, in Our Office as Christ's Vicar upon earth and Supreme Shepherd and Teacher We consider it Our Duty to raise Our voice to keep the flock committed to Our care from poisoned pastures and, as far as in Us lies, to preserve it from harm.
   We have decided therefore to speak to you, Venerable Brethren, and through you to the whole Church of Christ and indeed to the whole human race, on the nature and dignity of Christian marriage, on the advantages and benefits which accrue from it to the family and to human society itself, on the the errors contrary to this most  important point of the Gospel Teaching, on the vices opposed to conjugal union, and lastly on the principal remedies to be applied.  In so doing We follow the footsteps of Our Predecessor, Leo XIII, of happy memory, whose Encyclical Arcanum, (Encycl. Arcanum Divinae Sapientiae, 10 Febr. 1880.) published fifty years ago, We hereby confirm and make Our own, and while We wish to expound more fully certain points called for by the circumstances of our times, nevertheless We declare that, far from being obsolete, it retains its full force at the present day.

    And to begin with that same Encyclical, which is wholly concerned in vindicating the Divine Institution of Matrimony, its Sacramental Dignity and its perpetual stability, let it be repeated as an immutable and inviolable fundamental Doctrine that Matrimony was not Instituted or restored by man but by God, not by man were the Laws made to strengthen and confirm and elevate it but by God, the Author of nature, and by Christ Our Lord by Whom nature was redeemed, and hence these Laws cannot be subject to any human decrees or to any contrary pact even of the spouses themselves.  This is the Doctrine of Holy Scripture; (Gen. 1, 27, 23; Matth. 19, 3 sqq. Eph. 5, 33 sqq.) this is the constant Tradition of the Universal Church: this the Solemn Definition of the Sacred Council of Trent, which declares and establishes from the words of Holy Writ itself that God is the Author of the perpetual stability of the Marriage Bond, its  unity and its firmnness. (Conc. Trid., Sess. 24.)
    Yet although Matrimony is of its very nature of Divine Institutions, the human will, too, enters into it and performs a most noble part.  For each individual marriage, inasmuch as it is a conjugal union of a particular man and woman, arises only from the free consent of each of the spouses; and this free act of the will, by which each party hands over and accepts those rights proper to the state of marriage, (Cod. iur. can., c. 1081, 2.) is so necessary to constitute True Marriage that it cannot be supplied by any human power. (Cod. iur. can., c. 1081, 1.)  This freedom, however, regards only the question whether the contracting parties really wish to enter upon Matrimony or to Marry this particular person; but the nature of Matrimony is entirely independent of the free will of man, so that if one has once contracted Matrimony he is thereby subject to its Divinely made Laws and its essential properties.  For the Angelic Doctor, writing on conjugal honor and on the offspring which is the fruit of marriage, says: "These things are so contained in matrimony by the marriage pact itself that, if anything to the contrary were expressed in the consent which makes the marriage, it would not be a True Marriage." (S. Thom. Aquin., Summa Theol., p. 3.,  Supplem. 9, 49 art. 3.)
    By Matrimony, therefore, the souls of the contracting parties are joined and knit together more directly and more intinately than are their bodies, and that not by any passing affection of sense or spirit, but by a deliberate and firm act of the will; and from this union of souls by God's Decree, a sacred and inviolable bond arises.  Hence the nature of this contract, which is proper and peculiar to it alone, makes it entirely different both from the union of animals entered into by the blind instinct of nature alone in which neither reason nor free will plays a part, and also from the haphazard unions of men, which are far removed from all true and honorable unions of will and enjoy none of the rights of family life.
    From this it is clear that legitimately constituted Authority has the right and therefore the Duty to restrict, to prevent, and to punish those base unions which are opposed to reason and to nature; but since it is a matter which flows from human nature itself, no less certain is the Teaching of Our Predecessor, Leo XIII of happy memory: (Encycl. Rerum Novarum, 15 May 1891.)  "In choosing a state of life there is no doubt but that it is in the power and discretion of each one to prefer one or the other: either to embrace the counsel of Virginity given by Jesus Christ, or to bind himself in the bonds of Matrimony.  To take away from man the natural and primeval right of Marriage, to circumscribe in any way the principal ends of Marriage laid down in the beginning by God Himself in the words 'Increase and multiply,' (Gen. 1. 28.) is beyond the power of any human law."
    Therefore the sacred partnership of True Marriage is constituted both by the Will of God and the will of man.  From God comes the very Institution of Marriage, the ends for which it was Instituted, the Laws that govern it, the blessings that flow from it; while man, through generous surrender of his own person made to another for the whole span of life, becomes, with the help and cooperation of God, the Author of each particular Marriage, with the duties and blessings annexed thereto from Divine Institution.

    Now when We come to explain, Venerable Brethren, what are the blessings that God has attached to True Matrimony, and how great they are, there occur to Us the words of the illustrious Doctor of the Church whom We commemorated recently in Our Encyclical Ad Salutem on the occasion of the fifteenth Centenary of his death; (Encycl. Ad Salutem. 20 April 1930.)  "These," says St. Augustine, "are all the blessings of Matrimony on account of which Matrimony itself is a blessing, offspring, conjugal faith and the Sacrament." (St. August., De bono coniug., cap. 24, n. 32.)  And how under these three heads is contained a splendid summary of the whole  Doctrine of Christian Marriage, the Holy Doctor himself expressly declares when he siad: "By conjugal faith it is provided that there should be no carnal intercourse outside the Marriage Bond with another man or woman; with regard to offspring, that children should be begotten of love, tenderly cared for and educated in a religious atmosphere; finally, in its Sacramental aspect that the Marriage bond should not be joined to another even for the sake of offspring.  This we regard as the Law of Marriage by which the fruitfulness of nature is adorned and the evil of incontinence is restrained." (St. August., De Gen. ad litt., lib. 9. cap 7, n. 12.)
    Thus amongst the blessings of Marriage, the child holds the first place.  And indeed the Creator of the human race Himself, Who in His goodness wished to use men as His helpers in the propagation of life, taught this when, instituting Marriage in Paradise, He said to our first parents, and through them to all future spouses: "Increase and multiply, and fill the earth." (Gen. 1. 28.)  As St. Augustine admirably deduces from the words of the Holy Apostle Saint Paul to Timothy (1 Tim. 5, 14.) when he says: "The Apostle himself is therefore a witness that Marriage is for the sake of generation: 'I wish,' he says, 'young girls to marry.'  And, as if some one said to him, 'Why? ' he immediately adds: 'To bear children, to be mothers of families.' " (St. August., De bono coniug., cap. 24, n. 32.)
    How great a boon of God this is, and how great a blessing of Matrimony is clear from a consideration of man's dignity and of his sublime end.  For man surpasses all other visible creatures by the Superiority of his rational nature alone.  Besides, God wishes men to be born not only that they should live and fill the earth, but much more that they may be Worshippers of God, that they may know Him and love Him and finally enjoy Him forever in Heaven; and this end, since man is raised by God in a marvelous way to the Supernatural Order, surpasses all that eye hath seen, and ear heard, and all that hath entered into the heart of man. (1 Cor. 2, 9.)  From which it is easily seen how great a gift of Divine goodness and how remarkable a fruit of Marriage are children born by the Omnipotent Power of God through the cooperation of those bound in Wedlock.
    But Christian parents must also understand that they are destined not only to propagate and preserve the human race on earth, indeed not only to educate any kind of Worshippers of the True God, but children who are to become members of the Church of Christ, to raise up fellow-citizens of the Saints, and members of God's household, (Eph. 2, 19.) that the Worshippers of God and Our Savior may daily increase.
    For although Christian spouses even if Sanctified themselves cannot transmit Sanctification to their progeny, nay, although the very natural process of generating life has become the way of death by which Original Sin is passed on to posterity, nevertheless, they share to some extent in the blessings of that primeval Marriage of Paradise, since it is theirs to offer their offspring to the Church in order that by this most fruitful Mother of the children of God they may be regenerated through the laver of Baptism unto supernatural justice and finally be made living members of Christ, partakers of immortal life, and heirs of that Eternal glory to which we all aspire from our inmost heart.
    If a true Christian mother weigh well these things, she will indeed understand with a sense of deep consolation that of her the words of Our Savior were spoken: "A woman... when she hath brought forth the child remembereth no more the anguish, for joy that a man is born into the world;" (John 16, 21.)  and proving herself superior to all the pains and cares and solicitudes of her maternal office with a more just and holy joy than that of the Roman matron, the mother of the Gracchi, she will rejoice in the Lord crowned as it were with the glory of her offspring.  Both husband and wife, however, receiving thee children with joy and gratitude from the hand of God, will regard them as a talent committed to their charge by God, not only to be employed for their own advantage or for that of an earthly commonwealth, but to be restored to God with interest on the day of reckoning.

    The blessing of offspring, however, is not completed by the mere begetting of them, but something else must be added, namely the proper education of the offspring.  For the most Wise God would have failed to make sufficient provision for children that had been born, and so for the whole human race, if He had not given to those to whom He had entrusted the power and right to beget them, the power also and the right to educate them.  For no one can fail to see that children are incapable of providing wholly for themselves, even in matters pertaining to their natural life, and much less in those pertaining to the Supernatural, but require for many years to be helped, instructed, and educated by others.  Now it is certain that both by the law of nature and of God this right and Duty of educating their offspring belongs in the first place to those who began the work of nature by giving them birth, and they are indeed forbidden to leave unfinished this work and so expose it ot certain ruin.  But in Matrimony provision has been made in the best possible way for this education of children that is so necessary, for, since the parents are bound together by an indissoluble bond, the care and mutual help of each is always at hand.
    Since, however, We have spoken fully elsewhere on the Christian education of youth, (Encycl. Divini illius Magistri, 31 Dec. 1929.)  let Us sum it all up by quoting once more the words of St. Augustine: "As regards the offspring it is provided that they should be begotten lovingly and educated religiously," (St. Augus., De Gen., ad litt., lib. IX, cap. 7, n. 12.) --and this is also expressed succinctly in the Code of Canon Law -- "The primary end of Marriage is the procreation and the education of children." (Cod. iur. can., c. 1013, 7.)
    Nor must We omit to remark, in fine, that since the Duty entrusted to parents for the good of their children is of such High Dignity and of such great importance, every use of the faculty given by God for the procreation of new life is the right and the privilege of the married state alone, by the Law of God and of nature, and must be confined absolutely within the Sacred Limits of that State.

    The second blessing of Matrimony which We said was mentioned by St. Augustine, is the blessing of conjugal honor which consists in the mutual fidelity of the spouses in fulfilling the marriage contract, so that what belongs to one of the parties by reason of this contract sanctioned by Divine Law, may not be denied to him or permitted to any third person; nor may there be conceded to one of the parties anything which, being contrary to the Rights and Laws of God and entirely opposed to Matrimonial Faith, can never be conceded.
    Wherefore, conjugal faith, or honor, demands in the first place the complete unity of beginning when He wished it to be not otherwise than between one man and one woman.  And although afterwards this primeval law was relaxed to some extent by God, the Supreme Legislator, there is no doubt that the Law of the Gospel fully restored that original and perfect unity, and abrogated all dispensations as the Words of Christ and the constant Teaching and action of the Church show plainly.  With reason, therefore, does the Sacred Council of Trent Solemnly declare: "Christ Our Lord very clearly taught that in this bond two persons only are to be united and joined together whin He said: 'Therefore they are no longer two, but one flesh.' " (Conc. Trid., Sess. XXIV.)
    Nor did Christ Our Lord wish only to condemn any form of polygamy or polyandry, as they are called, whether successive or simultaneous, and every other external dishonorable act, but, in order that the Sacred bonds of Marriage may be guarded absolutely inviolate, He forbade also even willful thoughts and desires of such like things: "But I say to you, that whosoever shall look on a woman to lust after her hath already committed adultery with her in his heart." (Matth. 5, 29.)  Which Words of Christ Our Lord cannot be annulled even by the consent of one of the partners of marriage for they experss a Law of God and of nature which no will of man can break or bend. (Decr. S. Officii, 2 March 1679, propos. 50.)
    Nay, that mutual familiar intercourse between the spouses themselves, if the blessing of conjugal faith is to shine with becoming splendor, must be distinguished by chastity so that husband and wife bear themelves in all things with the Law of God and of nature, and Holy Creator with the greatest Reverence towards the Work of God.

    This conjugal faith, however, which is most aptly called by St. Augustine the "faith of chastity" blooms more freely, more beautifully and more nobly, when it is rooted in that more excellent soil, the love of husband and wife which pervades all the duties of married life and holds pride of place in Christian Marriage.  For Matrimonial faith demands that husband and wife be joined in an especially Holy and Pure Love, not as adulterers love each other, but as Christ loved the Church.  This Precept the Apostle laid down when he said: "Husbands, love your wives as Christ also loved the Church," (Eph. v. 25; Col. 3, 19.) that Church which of a Truth He embraced with a boundless love not for the sake of His own advantage, but seeking only the good of His Spouse. (Catech. Rom., II, cap. VIII, q. 24.)  The love, then, of which We are speaking is not that based on the passing lust of the moment nor does it consist in pleasing words only, but in the deep attachment of the heart which is expressed in action, since love is proved by deeds. (St. Greg. the Great, Homil. XXX in Evang. [John 14, 23-31] , n. 1.)  This outward expression of love in the home demands not only mutual help but must go further; must have as its primary purpose that man and wife help each other day by day in forming and perfecting themselves in the interior life, so that through their partnership in life they may advance ever more and more in virtue, and above all that they may grow in True love towards God and their neighbor, on which indeed "dependeth the whole Law and the Prophets." (Matth. 22, 40.)  For all men of every condition, in whatever honorable walk of life they may be, can and ought to imitate that most perfect example of holiness placed before man by God, namely Christ Our Lord, and by God's grace to arrive at the summit of perfection, as is proved by the example set us of many Saints.
    By this same love it is necessary that all the other rights and duties of the Marriage state be regulated as the words of the Apostle: "Let the husband render the debt to the wife, and the wife also in like manner to the husband," (1 Cor. 7, 3.)  express not only a Law of Justice but of Charity.
    Domestic society being confirmed, therefore, by this bond of love, there should flourish in it that "order of love," as St. Augustine calls it.  This order includes both the primacy of the husband with regard to the wife and children, the ready subjection of the wife and her willing obedience, which the Apostle commends in these words: "Let women be subject to their husbands as to the Lord, because the husband is the head of the wife, as Christ is the head of the Church." (Eph. 5, 22, 23.)
    This subjection, however,does not deny or take away the liberty which fully belongs to the woman both in view of her dignity as a human person, and in view of her most noble office as wife and mother and companion; nor does it bid her obey her husband's every request if not in harmony with right reason or with the dignity due to wife; nor, in fine, does it imply that the wife should be put on a level with those persons who in are called minors, to whom it is not customary to allow free exercise of their rights on account of their lack of mature judgment, or of their ignorance of human affairs.  But it forbids that exaggerated liberty which cares not for the good of the family; it forbids that in this body which is the family, the heart be separated from the head to the great detriment of the whole body and the proximate danger of ruin.  For if the man is the head, the woman is the heart, and as he occupies the chief place in ruling, so she may and ought to claim for herself the chief place in love.
    Again, this subjection of wife to husband in its degediree and manner may vary according to the different condition of persons, place and time.  In fact, if the husband neglect his duty, it falls to the wife to take his place in directing the family.  But the structure of the family and its fundamental law, established and confirmed by God, must always and everywhere be maintained intact.
    With great wisdom Our Predecessor Leo XIII, of happy memory, in the Encyclical on Christian Marriage which We have already mentioned, speaking of this order to be maintained between man and wife, teaches: "The man is the ruler of the family, and  the head of the woman; but because she is flesh of his flesh and bone of his bone, let her be subject and obent to the man, not as a servant but as a companion, so that nothing be lacking of honor or of diginty in the obedience which she pays.  Let Divine Charity be the constant guide of their mutual relations, both in him who rules and in her who obeys, since each bears the image, the one of Christ, the other of the Church." (Encycl. Arcanum Divinae Sapientiae, 10 Febr. 1880.)
    These, then, are the elements which compose the blessing of conjugal faith: unity, chastity, charity, honorable noble obedience, which are at the same time an enumeration of the benefits which are bestowed on husband and wife in their married state, benefits by which the peace, the dignity and the happiness of Matrimony are securely preserved and fostered.  Wherefore it is not surprisong the this conjugal faith has always been counted amongst the most priceless and special blessings of Matrimony.

    But this accumulation of benefits is completed and, as it were, crowned by that blessing of Christian Marriage which in the words of St. Augustine we have called the Sacrament, by which is denoted both the indissolubility of the bond and the raising and hallowing of the contract by Christ Himself, whereby He made it an efficacious sign of grace.
    In the first place Christ Himself lays stress on the indissolubility and firmness of the marriage bond when He says: "What God hath joined together let no man put asunder," (Matth. 19, 6.)  and: "Everyone that putteth away his wife and marrieth another committeth adultery, and he that marrieth her that is put away from her husband committeth adultery." (Luke 16, 18.)
    And St. Augustine clearly places what he calls the blessing of Matrimony in this indissolubility when he says: "In the Sacrament it is provided that the marriage bond should not be broken, and that a husband or wife, if separated, should not be joined to another even for the sake of offspring." (St. August., De gen. ad litt., lib. IX, cap. 7, n. 12.)
    And this inviolable stability, although not in the same perfect measure in every case, belongs to every True marriage, for the Word of the Lord: "What God hath joined together let no man put asunder," must of necessity include all True marriages without exception, since it was spoken of the marriage of our first parents, the prototype of every future marriage.  Therefore althought before Christ the sublimeness and the severity of the primeval law was so tempered that Moses permitted to the chosen people of God on account of the hardness of their hearts that a bill of divorce might be given in certain circumstances, nevertheless, Christ, by virtue of His Supreme Legislative Power, recalled this concession of greater liberty and restored the primeval law in its integrity by those words which must never be forgotten, "What God hath joined together let no man put asunder."  Wherefore, Our Predecessor Pius VI, of happy memory, writing to the Bsihop of Agria, most wisely said: "Hence it is clear that marriage even in the state of nature, and certainly long before it was raised to the dignity of a Sacrament, was Divinely Instituted in such a way that it should carry with it a perpetual and indissoluble bond which cannot therefore be dissolved by any civil law.  Therefore, although the Sacramental Element may be absent from a marriage as is the case among unbelievers, still in such a marriage, inasmuch as it is a true marriage there must remain and indeed there does remain that perpetual bond which by Divine Right is so bound up with matrimony from its first Institution that it is not subject to any civil power.  And so, whatever marriage is said to be contracted, either it is so contracted that it is really a true marriage, in which case it carries with it that enduring bond which by Divine Right is inherent in every true marriage; or it is thought to be contracted without that perpetual bond, and in that case there is no marriage, but an illicit union opposed of its  very nature to the Divine Law, which therefore cannot be entered into or maintained." (Pius VI, Rescript. ad Episc. Agriens.,  11 July 1789.)
    And if this stability seems to be open to exception, however rare the exception may be, as in the case of certain natural marriages between unbelievers, or amongst Christians in the case of those marriages which though valid have not been consummated, that exception does not depend on the will of men nor on that of any merely human power, but on Divine Law, of which the only guardian and interpreter is the Church of Christ.  However, not even this power can ever affect for any cause whatsoever a Christian marriage which is valid and has been consummated, for as it is plain that here the marriage contract has its full completion, so, by the will of God, there is also the greatest firmness and indissolubility which may not be destroyed by any human authority.
    If we wish with all reverence to inquire into the intimate reason of this Divine Decree, Venerable Brethren, we shall easily see it in the Mystical Signification of Christian Marriage which is fully and perfectly verified in consummated marriage between Christians.  For, as the Apostle says in his Epistle to the Ephesians, (Eph. 5, 32.)  the marriage of Christians recalls that most perfect union which exists between Christ and the Church: "Sacramentum hoc magnum est, eto autem dico, in Christo et in Ecclesia"; which union, as long as Christ shall live and the Church through Him, can never be dissolved by any separation.  And this St. Augustine clearly declares in these words: "This is safeguarded in Christ and the Church, which, living with Christ Who lives forever, may never be divorced from Him.  The observance of this Sacrament is such in the City of God... that is, in the Church of Christ, that when for the sake of begetting children, women marry or are taken to wife, it is wrong to leave a wife that is sterile in order to take another by whom children may be had.  Anyone doing this is guilty of adultery, just as if he married another, guilty not by the law of the day, according to which when one's partner is put away another may be taken, which the Lord allowed in the law of Moses because of the hardness of the hearts of the people of Israel; but by the Law of the Gospel." (St. August., De nupt. et concup., lib. I, cap. 10.)

    Indeed, how many and how important are the benefits which flow from the indissolubility of Matrimony cannot escape anyone who gives even a brief consideration either to the good of the married parties and the offspring or to the welfare of human society.  First of all, both husband and wife possess a positive guarantee of the endurance of this stability which that generous yielding of their persons and the intimate fellowship of their hearts by their nature strongly require, since true love never falls away. (St. August., De nupt. et concup., lib. I, cap. 10.) Besides, a strong bulwark is set up in defense of a loyal Chastity against incitements to infidelity, should any be encountered either from within or from without; any anxious fear lest in adversity or old age the other spouse would prove unfaithful is precluded and in its place there reigns a calm sense of security.  Moreover, the dignity of both man and wife is maintained and mutual aids is most satisfactorily assured, while through the indissoluble bond, always enduring, the spouses are warned continuously that not for the sake of perishable things nor that they may serve their passions, but that they may procure one for the other high and lasting good have they entered into the Nuptial Partnership, to be dissolved only by death.  In the training and eductation of children, which must extend over a period of many years, it plays a great part, since the grave and long enduring burdens of this office are best borne by the united efforts of the parents.  Nor do lesser benefits accrue to human society as a whole.  For experience has taught that unassailable stability in Matrimony is a fruitful source of virtuous life and of habits of integrity.  Where this order of things obtains, the happiness and well-being of the nation is safely guarded; what the families and individuals are, so also is the State, for a body is determined by its parts.  Wherefore, both for the private good of husband, wife and children, as likewise for the public good of human society, they indeed deserve well who strenuously defend the inviolable stability of Matrimony.

    But considering the benefits of the Sacrament, besides the firmness and indissolubility, there are also much higher emoluments as the word "Sacrament" itself very aptly indicates; for to Christians this is not a meaningless and empty name.  Christ the Lord, the Institutor and "Perfecter" of the Holy Sacraments, (Conc. Trid., Sess. XXIV.)  by raising the Matrimony of His faifhful to the dignity of a true Sacrament of the New Law, made it a Sign and source of that peculiar internal grace by which "it perfects natural love, it confirms an indissoluble union, and sanctifies both man and wife." (Conc. Trid. Sess. XXIV.)
    And since the valid Matrimonial consent among the faithful was constituted by Christ as a Sign of Grace, the Sacramental Nature is so intiimately bound up with Christian Wedlock that there can be no True Marriage between Baptized persons "without it being by that very fact a Sacrament." (Cod. iur. can., c. 1012.)

    By the very fact, therefore, that the faithful with sincere mind give such consent, they open up for themselves a treasure of Sacramental Grace from which they draw Supernatural Power for the fulfilling of their rights and duties faithfully, holily, perseveringly even unto death.  Hence this Sacrament not only increases Sanctifying Grace, the permanent principle of the Supernatural life, in those who, as the expression is, place no obstacle (obex) in its way, but also adds particular gifts, dispositions, seeds of grace, by elevating and perfecting the natural powers.  By these gifts the parties are assisted not only in understanding, but in knowing intimately, in adhering to firmly, in willing effectively, and in successfully putting into practice, those things which pertain to the marriage state, its alms and duties, giving them in fine right to the actual assistance of grace, whensoever they need it for fulfilling the duties of their state.

    Nevertheless, since it is a Law of Divine Providence in the Supernatural Order that men do not reap the full fruit of the Sacraments which they receive after acquiring the use of reason unless they cooperate with Grace, the Grace of Matrimony will remain for the most part an unused talent hidden in the field unless the parties exercise these Supernatural Powers and cultivate and develop the seeds of grace they have received.  If, however, doing all that lies within their power, they cooperate diligently, they will be able with ease to bear the burdens of their state and to fulfill their duties.  By such a Sacrament they will be strengthened, Sanctified and in a manner Consecrated.  For, as St. Augustine teaches, just as by Baptism and Holy Orders a man is set aside and assisted either for the Duties of Christian life or for the Priestly Office and is never deprived of their Sacramental aid, almost in the same way, (although not by a Sacramental Character) the faithful once joined by marriage ties can never be deprived of the help and the binding force of the Sacrament.  Indeed, as the Holy Doctor adds, even those who commit adultery carry with them that Sacred Yoke, although in this case not as a title to the glory of Grace but for the ignominy of their guilty action, "as the soul by apostasy, withdrawing as it were from Marriage with Christ, even though it may have lost its faith, does not lose the Sacrament of Faith which it received at the laver of regeneration." (St. August., De nupt. dt concup., lib. I, cap. 10.)
    These parties, let it be noted, not fettered but adorned by the golden bond of the Sacrament, not hampered but assisted, should strive with all their might to the end that their Wedlock, not only through the Power and Symbolism of the Sacrament, but also through their spirit and manner of life may be and remain always the living image of that most fruitful union of Christ with the Church, which is to be venerated as the Sacred token of most perfect love.
    All of these things, Venerable Brethren, you must consider carefully and ponder over with a lively faith if you would see in their True Light the extraordinary benefits on Matrimony--offspring, conjugal faith, and the Sacrament.  No one can fail to admire the Divine Wisdom, Holiness and Goodness which, while respecting the dignity and happiness of husband and wife, has provided so bountifully for the conversation and propagation of the human race by a single, chaste and Sacred fellowship of Nuptial Union.

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