Marriage was instituted in Paradise when man was in innocence (Gen. 2:18-24). “God created man in his image… It is not good that man should be alone. I will give you a helpmate, who will be your companion. This at last is flesh of my flesh and bone of my bone. She shall be called woman because she had been made from man. And this is why it is said that man shall leave his father and mother and cleave to his wife and they shall become one flesh.” It was part of God’s original plan that was hindered by Adam and Eve’s sin. ). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16).
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. 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, 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.
St. Paul justified that marriage should not be broken. “Husbands and wives should remain together because they show or symbolises Christ’s love” (Ephesians 5:21-33). And so with Christ’s teachings: “God joined man and woman as one. Those two will leave their parents to unite as one. Therefore if God unites them, they shouldn’t separate.” (Mark 10:3-9) This implicates that under any circumstances, divorce is not permitted by God. And so, that is what is so incredible about Catholic marriage, what makes it more than a mere relationship.
Preparation for marriage, for married and family life, is of great importance for the good of the Church. In fact, the sacrament of Marriage has great value for the whole Christian community and, in the first place, for the spouses whose decision is such that it cannot be improvised or made hastily. In the past, this preparation could count on the support of society which recognized the values and benefits of marriage. Without any difficulties or doubts, the Church protected the sanctity of marriage with the awareness that this sacrament represented an ecclesial guarantee as the living cell of the People of God. At least in the communities that were truly evangelized, the Church's support was solid, unitary and compact. In general, separations and marriage failures were rare, and divorce was considered a social "plague" (cf. Gaudium et Spes = GS, 47). The importance of this preparation involves a process of evangelization which is both maturation and deepening in the faith. If the faith is weak or almost nonexistent (cf. Familiaris Consortio = FC 68), it must be revived. Thorough, patient instruction that arouses and nourishes the ardour of a living faith cannot be excluded. Especially where the environment has become paganized, it will be particularly advisable to offer a "journey of faith, which is similar to the catechumenate" (FC 66), and a presentation of the fundamental Christian truths that may help acquire or strengthen the maturity of the faith of the persons contracting marriage. It would be desirable if the favourable moment of marriage preparation could be transformed, as a sign of hope, into a New Evangelization for the future families. For Christians, marriage, which has its origin in God the creator, also implies a real vocation to a particular state and a life of grace. In order to be brought to its maturation, this vocation requires adequate, particular preparation and a specific path of faith and love, all the more so because this vocation is given to a couple for the good of the Church and society. This has all the meaning and strength of a public commitment made before God and society that goes beyond individual limits. Catholic couples prepare for the sacrament in many ways; seeking advice is one important thing. Today, on the contrary, many married couples fail and end up with divorce. To counter this situation, many organisations such as marriage care had been put up before the celebration occurs. Catholic groups that voluntarily help prepare catholic couples by giving them advice and guidance. This considers on issues like conflict, children, contraception, sex, and the church’s views of marriage.
Arguments like contraception, and sex relates to married people since these matters conflict to Catholic belief and the Church’s teachings. The church justifies that sex should only take place in marriage, opens the possibility of children, and to be an instrument to unite the couple in a special fruitful, intimate bond. Contraception completely contradicts the Catholic purpose of marriage, specially the use of ‘unnatural contraception’ where two couples deny the possibility of begetting a child. These matters of course should be talked about before matrimonial celebration occurs to enlighten the minds of the couple.
Moreover seeking guidance from one’s parents is also important since they have gone through married life already. Listening to their side is essential as they have both knowledge and had undergone different circumstances of married life (which they may also encounter in the future). Not only must they consider the guidance of their parents but also to their relatives or the community itself such as marriage care or other married couples. Problems arise in married life, and obstacles such as disagreement, disputes, financial problem and trouble can cause a gap between the couple, which can lead to divorce. Since these things cannot be avoided, the circumstances must be shared to the couple to let them be ‘familiarised’ to these matter. Another reason is to help them understand what marriage stands for, and the sacrament that lay between the couple, and the main purpose of marriage. These strengthen up their bond and give them knowledge to their responsibilities in married life.
Preparation for marriage leads to married life, through the celebration of the sacrament, which is the culmination of the journey of preparation which the spouses have made and the source and origin of their married life. Therefore, the celebration cannot be reduced only to a ceremony, the product of culture and sociological conditioning. Nevertheless, praiseworthy customs that belong to various peoples or ethnic groups can be brought into the celebration (cf. Sacrosanctum Concilium, 77; Familiaris Consortio, 67), provided that they express above all the coming together of the ecclesial assembly as a sign of the faith of the Church, which recognises in the sacrament the presence of the risen Lord uniting the spouses to the love of the Trinity.