Until recently, marriage was a unifying thread of the human experience, seen across cultures, people, and time. In every civilization, there was a social structure which formed the basis of the family and, by extension, society. The State established and sanctioned these unions out of its self-interest in a stable populace, a natural network of support for children, and the key to its perpetuation. It’s only in recent times, under the tyranny of convenience and a culture obsessed with disposability, did hubris encourage many to question, redefine, or ignore this basic contract.

Contracts govern every aspect of our lives, from how banks hold our money, to how we acquire real estate and property, the terms of our employment, and yes, even marriages. The State, though now more feebly, still recognizes marriages and bestows certain benefits to those who enter into such contracts. There are tax benefits, property rights, and a presumption of authorization to be involved in the affairs of the spouse.

Regrettably, as the State has endangered its survival by downplaying the importance of marriage, cultural norms have followed. Morals often trail law, which is why “decriminalizing” narcotics leads to higher rates of use, and consequently abuse. So when the State signals that marriage is nothing special, the populace’s opinion is not far behind.

Marriage is an essential component of civilization. Contracts are easily broken, but marriage is intrinsically designed to be unbreakable. This is for the welfare of the spouses, who share in common the most intimate and vulnerable experiences of humanity. It further benefits the children co-created within the union.

Marriage is so unique that the Catholic Church recognizes in it theological and philosophical properties. It’s a contract, legally binding, but there’s a dynamism to it that transcends the boundaries of law and touches the metaphysical realm. It’s a contract, sealed by a covenant.

The Church recognizes marriage as not just a ceremony, but as a sacrament. The Sacraments are outward signs, instituted by Christ, to give grace. There are only seven of these moments in a person’s life, and they track the human journey from cradle to grave. Matrimony is the only one of the seven sacraments in which the laity are its ministers. The bride and groom, entering freely into the sacrament, confer it on one another by giving their free assent. The Church, through the authority of its priest or deacon, only witness the sacrament, consecrates it, and perfects it.

When marriage is proposed, the parties consent to enter into a contract with one another. It begins a period of preparation in which the couple works on the details of the closing, the wedding itself. They agree to the terms, decide on certain family, financial, and legal issues, and at the end of the wedding ceremony, ratify the contract by signing the marriage license. This is the proof to the State and to institutions that the marriage is valid.

Sacramental marriage, while recognizing the validity of the legal contract, enshrines the union in a covenant. This covenant traces its roots back to Genesis, when God revealed Himself to Abram and entered into the first covenant with humanity. God directed Abram to collect animals, and split them in two in the desert. God then descended and “passed between” the dead animals, perfecting the covenant. In a Catholic marriage, the couple confer the sacrament upon one another in the sanctuary, before the altar upon which the New Covenant is reaffirmed every day as the sacrifice of Christ is represented through the Mass.

What occurs is not just an exchanging of solemn vows, but a metaphysical change. The very nature of the spouses, and their relationship, is indelibly changed. Their marriage, and the vows made to each other, can be broken only by death itself.