Marriage and Family: Their Value, Tasks and Protection in Christianity, Islam, and Judaism

Abstract

Exploring different religions allows us to identify not only differences, but also similarities between them. The search for these similarities and differences regarding such fundamental matters in human life as marriage and family justifies the creation of this article. This comparison of positions considers world religions that have existed for centuries and have a significant number of followers, such as Judaism, Christianity, and Islam. Based on holy books, documents of religious communities, and scientific publications, the authors have undertaken to answer the following questions: what are marriage and family, and how are they treated in each specific religion? How are marriages formed? What are the responsibilities of spouses/parents, and what functions do families serve? What moral norms protecting marital and family life do specific religions indicate? The value of human beings and interpersonal relationships, the succession of generations and educational needs, the responsibility of the older for the younger, and also the not uncommon permissive and corrupting trends in the world, oblige us to transmit normative content approved by individual religions that is essential for the life and development of individuals and societies.

1. Introduction

Casual sex, prostitution, serial monogamy, marital infidelity, divorce, eliminating rather than recognizing fertility, abortion, and cohabitation are not uncommon features of contemporary life that are approved in permissive environments. However, it seems that such a lifestyle does not create a sense of permission among all people. Various religions have a special right to speak regarding sexual and procreative morality. They point not only to temporal life, but also to eternal life; not only to the natural world, but also to the supernatural world; and beyond respect for the human body and psyche expressed through emotions and intellect, they point to the sphere of the spirit. Religion not only teaches looking toward heaven through prayer, meditation, and salvation history, but also teaches living on earth via a set of moral principles that constitute signposts for proper conduct. Religions teach respect for both natural law and statutory law when it serves the good of societies, as well as the health of the body, psyche, and spirit of individual persons.

The aim of this article is to compare the positions on marriage and family in Christianity, Islam, and Judaism, highlighting the value and functions that marital and family relationships fulfill, as well as the moral norms that protect them. It appears that each of the religions considered in this article recognizes marriage and family as a particular value and appreciates the functions they perform. However, their positions may differ on certain issues. We will seek to demonstrate these differences and similarities by addressing the following questions, particularly concerning the sexual and procreative life of spouses: monogamy or polygamy? Contraception or natural family planning? Premarital chastity and marital fidelity, or permissibility of sexual relations with persons other than one’s spouse? Approval or disapproval of abortion? Indissolubility of marriage, or permissibility of divorce?

Christianity emerged in the first century of our era and currently has 2.4 billion followers, constituting over 31% of humanity. Islam was founded in the seventh century after Christ and has about 2 billion followers, or 24% of the world’s population. Judaism emerged before our era. Currently, this religion has 16 million followers, constituting 0.2% of the world’s population (The Editors of Encyclopaedia Britannica 2022; Wasserman 2024; Hackett et al. 2025). The common ground for the three mentioned religions is faith in one God, drawing from books recognized as sacred (Holy Scripture, Qur’an, Torah), belief in afterlife, similar religious practices, the significance of the community of believers referred to as children of Abraham, ethics and moral responsibility before God, social justice, and the pursuit of sanctification (Peters 2003; Corrigan et al. 2016).

For a thousand years, Christianity remained in unity, despite differences in culture, language, and liturgy. In 1054, mutual excommunications were imposed by the legates of Pope Leo IX and the Patriarch of Constantinople, Michael Cerularius. This was the beginning of the schism between the Western Church - Catholicism, and the Eastern Church, which rejected the procession of the Holy Spirit and papal primacy, called Orthodox from the 12th century (Chadwick 2003, pp. 183–92; MacCulloch 2009, pp. 492–97, 502–7). Orthodoxy does not have a single central authority. It consists of several dozen autocephalous Churches, independent of each other while maintaining common doctrine and liturgy. Each church has its synod, presided over by a patriarch or bishop (Oriental Orthodox Churches, accessed 29 September 2025). Protestantism began with Martin Luther’s presentation of 95 reformatory theses in 1527, which instead of renewing the Church, led to its schism (Lindberg 2010, pp. 49–55). In 1534, the English King Henry VIII broke with Rome, demanding from the Pope the annulment of his first marriage in order to contract a second one (Rex 2006, pp. 56–72). Currently, besides the Lutheran Church and the Anglican Church, which is intermediate between Catholic and Protestant traditions, the following congregations are mentioned: Evangelicals, Calvinists, Methodists, Presbyterians, Anabaptists (Amish, Mennonites, Hutterites), Baptists, Adventists, and Pentecostals, from which further denominations derive (MacCulloch 2003; Lindberg 2010, pp. 147–65; McGrath 2015, pp. 272–76; Goertz 1996, pp. 147–65; Davies 1963, pp. 9–33; Bebbington 2010, pp. 1–24; Anderson 2014, pp. 23–49; Pasek 1999). One of the oldest monotheistic religions, arising in the 2nd millennium BCE, is Judaism. From approximately 586 BCE to 70 CE, it was biblical Judaism; from 70 CE it is defined as rabbinic, and from the 19th century as modern. The latter is divided into Orthodox, Liberal, and Conservative (Tyloch 1987; Jędrzejewski 2009). In Islam, the known groups are Sunnis, constituting approximately 90% of Muslims, and Shiites (approximately 10%), of which the largest branch is Imamism (Pew Research Center 2009). This division occurred several years after the death of Muhammad, who died in 632. The reason for the division was a dispute over succession, as some wanted to elect Muhammad’s successors from among the caliphs, while others believed they should be chosen from among his descendants (Amir-Moezzi 2022; Degli Esposti and Scott-Baumann 2019). Each of these three monotheistic religions has been outlined in separate works (for example, Jędrzejewski 2009; McGrath 2015; Esposito 2019; Fishbane 2019), as well as in comparative studies (Hughes 2012; Esposito et al. 2018; Corrigan et al. 2016). Currently, it seems particularly useful to analyze religious references to specific aspects of reality. Marital and family themes have been addressed by, among others, Evdokimov (1985); Lawler (2002); Chryssavgis (1998); Hauke (2015). This article presents marriages and families as values that deserve protection.

The common ground for these three religions is the belief in one God and drawing from the books considered sacred (the Holy Bible, the Qur’an, and the Torah).

In Christianity, Judaism, and Islam, marriages are recognized as the foundation of families (CCC 1603; the Babylonian Talmud: Yebamoth 62b; The Qur’an 2004, 30:21). In them, children are born and raised with the chance to become new followers in the image of their parents. The individual and social value of the family prompts an examination of the position adopted by these religions with regard to marriage and family, and the responsibilities expected of spouses and parents. Among these duties, a special place is given to adherence to moral norms that protect marital and family life. Due to the fact that Catholics constitute the largest group among Christians, and the that the binding nature of norms applies to the entire Church, Catholicism will occupy much space in the article. The validity of analyzing confessional similarities and differences between Catholicism, Judaism, and Islam is explained by the common mechanism of legal reasoning based on canon law, halakhah, and sharia.

2. Materials and Methods

The materials used as the basis for writing this article include the holy books of various religions (the Torah, Holy Scripture of the Old and New Testament, and the Qur’an) and other documents of religious communities (Talmud, Catechism of the Catholic Church, encyclicals, apostolic exhortations, etc.) Publications by authors dealing with the topics of religion, marriage, and family were also considered. These were primarily works by theologians, psychologists, sociologists, and educators presented in articles, books, and websites from various countries.

The methodology employed in the creation of the article comprised the analysis of the acquired texts and synthesis, which is useful in presenting essential content and drawing conclusions. The distinctiveness of the religions, cultures, and countries inhabited by individual authors did not prevent the identification of similarities, such as the individual and social value of marriage and family, the duties performed, and the protection provided by moral norms regulating sexual and procreative behaviors.

3. Results

The results of analyses of holy books, documents, and publications from individual religions are presented in the following order: Christianity, Islam, and Judaism. Several principles were given full consideration with a view to establishing the order of presentation. One of them was to take into account the time when a given religion emerged. The second principle was that religions use the Old Testament in their teachings. In accordance with the aforementioned principles, the order is as follows: Judaism, Christianity, and Islam. An alternative approach was to take into account the workload of the authors and to have the so-called first author—the originator of the article’s topic—first present the religion they practice and study. A fourth possibility for the order of presentation was based on the number of followers of each religion, from the most to the least numerous. This principle was adopted, and accordingly, a description of marriage and family in Christianity is included in the next paragraph.

3.1. Marriage and Family in Christianity (With Special Emphasis on Catholicism)

Information about Christian marriage and family can be obtained from the following:

• The books of the Holy Scripture, both the Old and New Testaments (Biblia Tysiąclecia [The Millennium Bible] 2003); The New American Bible 2002);
• Documents of the Catholic Church, many of which can be found on the Holy See website www.vatican.va (accessed on 8 October 2025);
• As well as those indicated in the Bibliography, publications by specialists, especially theologians, psychologists, sociologists, educators, family scientists, lawyers, and physicians.

The foundation of the Christian religion is Jesus Christ, who through his life on earth, crucifixion, and resurrection became the Way of salvation for believers. God, as Saint John writes in his letter, is Love (1 John 4:8), “so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). Jesus taught that the greatest of the commandments is the commandment of love of God and neighbor. When an expert in the law asked Jesus, “Teacher, which is the greatest commandment in the Law?”, He replied, “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself. All the Law and the Prophets hang on these two commandments” (Matthew 22:36–40). The calling to love concerns not only spouses, but people in all social states. The commandment to love God and one’s neighbor should be fulfilled by priests, religious, celibate lay persons, spouses, and their families. However, among different types of love, marital love is indeed unique in that the transmission of life to the next generation is inscribed in its bodily way of expression.

The scope of the article necessitates adopting certain frameworks for the presented content and making choices between more detailed descriptions or signaling information. Biblical content concerns and obligates every Christian; however, Church documents such as papal encyclicals are binding for Catholics. The fact of uniform authoritative teaching of Christians in the Catholic Church, for which the Magisterium is responsible, that is, the Teaching Office of the Church (thus the Pope together with the college of bishops), while simultaneously having diversity and differences in positions, practices, and traditions adopted by Protestant congregations and Orthodox churches, justifies the noticeable concentration in this subsection on content accepted by the Roman Catholic Church. An additional argument is that among Christians: Catholics constitute the largest group, representing approximately 48% of Christians worldwide, Protestants approximately 24%, and Orthodox approximately 11% (Zurlo et al. 2025, pp. 62–74; Status of Global Christianity 2025). For these reasons, much of the content below will concern marriage and weddings of Catholic believers.

For building a community of life and love, Catholic marriage is modeled on the most ideal paradigm, which is the Holy Trinity: God the Father, the Son of God, and the Holy Spirit. From the Book of Genesis, where God says “Let us make mankind in our image, in our likeness” (Genesis 1:26) and the verse from the Letter of Saint John “God is love” (1 John 4:16), it follows that man, created in the image and likeness of God, is called to love as a personal gift. The capacity for love received from the Creator is indispensable in relation to God, as man’s response to God’s love. It is necessary in relation to every neighbor, and in the case of a calling to marriage and parenthood, it is required in relation to husband/wife and child. The creation of man as male and female (Gen 1:27) enables people to fulfill the task “Be fruitful and multiply and fill the earth” (Gen 1:28). The creation of a community of life and love by spouses is also confirmed by the Catechism of the Catholic Church, writing that “The Christian family is a communion of persons, a sign and image of the communion of the Father and the Son in the Holy Spirit. Its activity in the area of procreation and education is a reflection of the Father’s creative work. It is called to share in the prayer and sacrifice of Christ. Daily prayer and the reading of the word of God strengthen love in it. The Christian family is also called to evangelization and mission” (CCC 2205).

Marriage is a covenant modeled after God’s covenant with His people as described in the Bible. These descriptions can be found in the Book of Genesis and the Book of Exodus, in the Prophecy of Jeremiah, the Gospel of Saint Luke, and the Letter to the Hebrews (Genesis 9:9–11; Genesis 17:7; Exodus 24:7–8; Jeremiah 31:31–33; Luke 22:20; Hebrews 9:15). A covenant is greater and deeper than an agreement, promise, or contract. This is elucidated, for example, in these words from the book of Hosea: “I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion” (Hosea 2:19). In the Letter to the Ephesians, St. Paul relates the marital bond to the relationship between Christ and the Church. He also writes about leaving one’s parents’ home and husband and wife joining together so closely that they become one flesh (Ephesians 5:31–32). The indissolubility of marriage emphasized by Jesus is also a feature of the covenant, indicating its permanence and irrevocability (Matthew 19:4–6). The sanctity and dignity of marriage and the value of the family are emphasized by the birth and upbringing of Jesus in the home of Mary and Joseph (Luke 2:39–40; Matthew 2:19–23; John 6:42), as well as by the acceptance of the invitation to the wedding at Cana in Galilee and the miracle of turning water into wine performed there (John 2:1–11).

Catholic psychologists and educators define marriage as a spiritual and physical, inherently permanent union of two unrelated persons of different sexes, a woman and a man connected by an emotional bond, legally sanctioned, and regarded as a social institution that forms the basis of the family unit (Jankowska 2004, p. 82). “Marriage is a dynamic, constantly deepening community of a woman and a man, which takes place through their mutual cooperation developing love and consisting in the joint implementation of values, as well as joint fulfillment of marital and parental tasks” (Jankowska 2004, p. 83). The duty of a husband and wife is living together, mutual fidelity, mutual assistance, cooperation for the benefit of the family, the provision of the needs of each family member, and the joint resolution of important family matters.

Catholicism does not encourage, but permits, the contracting of a so-called mixed marriage with a person from another denomination. This may occur after obtaining consent from the ordinary bishop and under the condition that the Catholic party professes the desire to avoid loss of faith, as well as promises to make efforts so that children are baptized and raised in the Catholic faith (Code of Canon Law 1983, Can 1125).

The sacrament of Catholic marriage is usually celebrated during a Holy Mass in the Church. The most important moment in the liturgy of this sacrament is the vow made by the engaged couple. It is preceded by three questions asked to the young couple by the priest and positive answers from the people taking the vows. At the beginning, the priest asks, “Do you wish to enter into this marriage freely and without coercion?” Such a question is necessary because the decision to be husband and wife, in order to be valid, must be made and declared in complete freedom by both parties. The second question is “Will you persevere in this relationship in sickness and in health, for better and for worse until the end of your life?” This is an essential foundation of the indissolubility of marriage, which nothing, except death, can break. A positive answer to the third question, “Are you willing to accept and raise Catholic children with whom God will bless you?”, is a declaration of undertaking procreative responsibility in the preconception, prenatal, and postnatal periods. It is associated with the rejection of the following actions: 1. killing a child through surgical or pharmacological abortion; 2. preventing conception through infertility of a woman or man, or disrupting their marital intercourse, using mechanical, chemical, hormonal contraceptives, the contraceptive technique of interrupted intercourse (coitus interruptus), or sterilization: male vasectomy or female salpingotomy; and 3. “producing” a human in vitro with the elimination of “unnecessary” embryos through selective abortion. The rejection of morally unacceptable behaviors is combined with the adoption of morally acceptable methods of recognizing fertility and with the readiness to surround the child with love that is care for their well-being. It is not enough not to kill children; they must be loved. True love is also associated with giving birth, not only physically, but also psychologically and spiritually, which is proper upbringing. This is to be accomplished by sharing with the child what is valuable for their development and giving them testimony of one’s own morally decent life.

In the Catholic Church, the marriage vows are made by the Groom first, and then the Bride, enunciating the subsequent words:

“I, [N. here the Groom says his own name], take you, [N. here the Groom says the Bride’s name], to be my wife

and I promise you love, fidelity and marital honesty,

and that I will not leave you until death.

So help me, Lord God Almighty, One in the Trinity,

and all the Saints.”

Then the bride repeats the words of the vow:

“I, [N. here the Bride says her own name], take you, [N. here the Bride says the Groom’s name], to be my husband

and I promise you love, fidelity and marital honesty,

and that I will not leave you until death.

So help me, Lord God Almighty, One in the Trinity,

and all the Saints.”

The confirmation of the contracted marriage is the words spoken by the priest: “What God has joined together, let no man separate” (Matthew 19:6). “The marriage you have entered into, I confirm by the authority of the Catholic Church and bless in the name of the Father and of the Son and of the Holy Spirit. Amen.”

The hallmark of a contracted marriage is the exchange of wedding rings. The newlyweds then say: “[N. name of wife/husband] accept this ring as a sign of my love and fidelity. In the name of the Father and of the Son and of the Holy Spirit.” (Konferencja Episkopatu Polski 2021 [Polish Bishops’ Conference]).

Just as in Catholicism, so too in Orthodoxy, marriage is recognized as a sacrament, that is, a visible sign of invisible divine grace effectively supporting the realization of the undertaken work (CCC 1131).

In the Orthodox Church, marriage is accomplished through: 1. the Betrothal Service, during which a priest (also known as a pop, batyushka) blesses the engaged couple and places rings on their fingers, and 2. the primary ceremony associated with the placement of crowns (the Crowning Service) symbolizing the spiritual unity of the spouses and God’s blessing (Eastern Orthodox Wedding Ceremony Rituals n.d.). The Great Book of Needs constitutes an English-language version of traditional Orthodox liturgical books, adapted to the needs of contemporary Orthodox communities using English. The marriage rites are described in Volume I, entitled “The Holy Mysteries” (The Great Book of Needs 1999–2000), translated by Archimandrite Lawrence (Margitich). The foundations of marriage in Orthodoxy, its sacramental and liturgical character, but also the permissibility of divorce are described by one of the main Orthodox theologians from New York, John Meyendorff (1975).

In Protestant congregations, marriage is not considered a sacrament, but is a solemn wedding service. In the Anglican Church, the engaged couple make vows before God and the gathered community. The pastor then delivers a prayer of blessing for the spouses. Wedding ceremonies are described in liturgical books (The Episcopal Church 2007) and are also available on the websites of individual churches (The Church of England 2025).

The essence and specificity of Christian marriage are expressed in biblical quotations: “Therefore a man leaves his father and his mother and holds fast to his wife, and they become one flesh” (Gen 2:24); “So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Matthew 19:6); and “This mystery is profound, and I am saying that it refers to Christ and the church” (Eph 5:31–32). The union of husband and wife is a sign of the unity of Christ and the Church, being a covenant that has a mutual, monogamous, and indissoluble character. It is a community of love and life, being a place of sanctification of the spouses, undertaking the generation and education of offspring.

The marital community of Catholics is initiated by the words of the vow spoken in the Church and expressed by all words and gestures, as well as marital intercourse, which is the culminating sign of the sacramental love of the spouses. The purpose of intercourse is to express and deepen love and to transmit life. This is written about by Pius XI (1930) in the encyclical Casti Connubii CC 1a.b and 2a.b, the Vatican Council II (1965) in the Pastoral Constitution on the Church Gaudium et Spes GS 50, Paul VI (1968) in the encyclical Humanae vitae HV 50, John Paul II (1981) in the exhortation Familiaris consortio FC 32, and the Catechism of the Catholic Church (1994) CCC 2362. The theologian Krystian Wojaczek discusses the concept of marital gift-giving, distinguishing between three distinct levels: cognitive, emotional, and behavioral (Wojaczek 2001, p. 79; Wojaczek 1997, pp. 168–69). The sense of being a gift to each other means that even everyday actions generate “gratitude, joy, enthusiasm” (Wojaczek 2010, p. 406). However, love, the marital bond, and the unity of the spouses require “constant effort and cooperation of the spouses” (Wojaczek 2010, p. 409). Their binding element is the structure of values connecting husband and wife. Children born into an atmosphere of parental love learn love through experience. They also adopt the proper hierarchy of values by taking the example of mother and father in everyday life.

The Catechism of the Catholic Church explains that “The family is the original cell of social life. It is the natural society in which husband and wife are called to give themselves in love and in the gift of life. Authority, stability, and a life of relationships within the family constitute the foundations for freedom, security, and fraternity within society. The family is the community in which, from childhood, one can learn moral values, begin to honor God, and make good use of freedom. Family life is an initiation into life in society” (CCC 2207). The sociologist Franciszek Adamski draws attention to the fact that the family is the only social group that grows not by accepting people from outside but by giving birth to children. In this way, “it is a group maintaining the biological continuity of human community,” it is also “an institution transmitting the basic framework of the cultural heritage of broader communities” (Adamski 2004, p. 104). The tasks of the family include permanent and legalized sexual intercourse of spouses, procreation, socialization, mutual love, care, raising children, providing for all members related to the economy, stratification, integration, recreation, religious formation, and protection against pathological factors, i.e., prevention. The value and tasks that the family fulfills, and at the same time the multitude of lurking dangers that may lead to its dysfunction, incline to take special care of it.

In Christianity, man, love, marriage, family are recognized as values requiring protection. One of the forms of this protection is the indication of moral norms regulating marital and family life. The principles of decent and safe life in marriage and family are presented, for example, by the Catechism of the Catholic Church, the Code of Canon Law, and the encyclical of Paul VI Humanae vitae. These are chastity (CCC 2350 and 2390), fidelity (CCC 2365 and 2380–2381), indissolubility of marriage (CIC 1141; CCC 2385), and responsible parenthood (HV 12 and 16; CCC 2399). Physical, mental, and spiritual health as a positive effect of adhering to sexual and procreative morality is presented by, among others, Josh McDowell (1990), Awaworyi Churchill et al. (2021), Haglund and Fehring (2010), Unseld et al. (2017), and others.

The positive result of observing sexual and procreative morality is to be the physical, psychological, and spiritual health of spouses. Christian families hope that observing healthy principles in the family can also contribute to the health of broader society. Sexual promiscuity, marital infidelity, divorces, and lack of procreative responsibility indicate the necessity of prevention. Its foundation can be education in the field of morality. Moral education through catechesis, witness of one’s own life, preaching, reading good books, retreats for youth and adults, participation in Christian communities and youth movements (for example, the Catholic Youth Association, Pure Hearts Movement, and Light-Life Movement), and workshops for spouses and parents gives a chance that chastity, faithfulness, exclusivity, indissolubility of marriage, and sexual and procreative responsibility do not become forgotten virtues.

Leo XIV, in the first Mass after his election as Pope, expressed the expectation “that the Church becomes a beacon the illumines the dark nights of this world. And this, not so much through the magnificence of Her structures or the grandeur of Her buildings but rather through the holiness of Her members” (Leo XIV 2025).

3.2. Marriage and Family in Islam

This section examines the definition of marriage, the formation of the family, its purpose, and its function from the perspective of the Qur’an, hadith, and Islamic law literature, which are the fundamental sources of knowledge in Islam. While the primary sources of the research are the Qur’an and hadiths, secondary sources consist of academic books and articles used to provide context, analysis, and interpretation.

Marriage is regarded as the foundation of the family in Islam. Families unite to form societies, and marriage is recognized as the only legitimate bond that facilitates the continuation of the human race. It creates a private space for men and women to cultivate personal privacy and a sharing environment for themselves (Atar 2007, p. 112). The Holy Qur’an defines marriage as an institution that brings peace to both men and women, uniting them into a single entity by establishing a bond of love and compassion between the husband and wife, and that complements each other by covering a multitude of their sins and faults (the Qur’an 4:1; 7:189; 16:72). This understanding is articulated in the Holy Qur’an as follows: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and He placed between you affection and mercy. Indeed in that are signs for a people who give thought (the Qur’an 30:21). This verse emphasizes that peace and happiness for believers are found within the family unit and that marriage should be glorified both individually and socially. It also asserts that familial peace is achieved through love, respect, and commitment between spouses (Okumuş 2011, p. 298). In Islamic sources, marriage is regarded as being part of a divine order and as a bond that is attributed with sanctity.

According to the Qur’an, the first family was established in paradise (the Qur’an 2:35; 7:19; 20:117). The narrative of Adam and Eve’s expulsion from paradise is regarded as the beginning of human existence on Earth (Qur’an 2:36–38; 7:24–25). A civil marriage is a clear and voluntary declaration by a man and a woman, who meet the legal requirements for marriage, of their intention to wed in the presence of witnesses. A civil registrar or a clergyman is authorized to officiate the official marriage contract. However, the presence of a cleric (such as a mufti or imam) is not a prerequisite for the marriage contract to be valid. According to the Hanafi sect, men and women who fulfill the stipulated criteria for marriage are entitled to enter into matrimony without the necessity of seeking consent from their guardians. In contrast, other sects (Shafi’i, Mâlikî, Hanbalî) require the consent of the woman’s guardian for the marriage to be legally recognized (Bayındır 2001, pp. 52–58).

Family formation varies significantly depending on a variety of factors, including the era, region, education, and socioeconomic structure. The nuclear family consists solely of a husband, wife, and children. In contrast, the extended family is typically headed by the grandfather or the eldest male member and includes close relatives such as spouses, children, grandchildren, and maternal and paternal uncles and aunts. The roles of family members differ according to whether the family structure is matriarchal or patriarchal. Families are also categorized according to the number of spouses. This can be subdivided into two types: monogamous and polygamous families (Aydın 1989, p. 196).

Marriage to more than one woman is limited to a maximum of four (the Qur’an 4:3). The husband must ensure fairness among his wives, which includes maintaining equity in both material and emotional aspects. Islam forbids behaviors that could undermine family happiness, the smallest unit of society, and disrupt familial peace through attitudes such as jealousy. Polygamous marriage has been proposed as a solution to protect women in the face of extraordinary events and social realities such as war, poverty, and migration (Karaman et al. 2020). Even under these circumstances, if justice cannot be secured, men are commanded to be content with one wife or bondwoman1 in their possession. “You will never be able to maintain emotional justice between your wives no matter how keen you are. So do not totally incline towards one, leaving the other in suspense” (the Qur’an 4:129). In Islam, a woman is not permitted to marry more than one man, regardless of the circumstances (Uludağ 2007, p. 16). This practice is justified: social roles, the protection of offspring, inheritance laws, and the weakening of the structural integrity of the family.

Although divorce is not prohibited in Islamic law, it is regarded as an undesirable and unpleasant action. The hadith of Prophet Muhammad, “The most hated of permissible things to Allah is divorce” (Abu Dawud, Talaq, 1), encapsulates Islam’s perspective on divorce. While the preservation of marriage is considered a priority, divorce is acknowledged as a legitimate right for both men and women in marriages where disagreements and various issues arise (Ansay 1952, p. 29; Kahraman 2022, p. 31). The legality and practice of polygamy varies across Islamic countries. In some nations, it is permitted; in others, it is completely prohibited; and in still others, it is severely restricted (Ishiaku 2014, p. 1069; Kartal et al. 2024, pp. 12–13).

Marriage is an institution characterized by religious, legal, biological, sociological, and psychological dimensions. Despite cultural variations, marriage has been traditionally embraced by societies, legally recognized as the only legitimate form of union, and serves as one of the most fundamental structures that ensure the sustainability of communities (Tarhan 2010, p. 13). The limits and meaning of marriage in Islam are clearly and precisely articulated in the Qur’an (the Qur’an 2:187; 4:22–23; 16:72; 24:32; 30:21). In Islamic tradition, marriage is considered a sacred contract and is defined as an institution that aims to bring peace and happiness in this world as well as spiritual rewards in the hereafter.

In the opinion of the Islamic scholar Al-Ghazali, marriage is not merely a contract that unites a man and a woman; it is also a significant act of worship that serves a vital purpose. It helps individuals safeguard their faith, diminishes the influence of Satan on humanity, allows the Prophet Muhammad to take pride in the numerous generations and channels individuals’ sensual desires appropriately by guiding them (Al-Ghazali 2002, p. 58). Marriage is regarded in Islam as an institutional framework that establishes the family, the fundamental unit of society, within a halal context. In Islamic teaching, the promotion of spiritual balance in both religious and worldly matters is believed to be beneficial for both the individual and society as a whole. This belief encourages a sense of personal and social responsibility.

Marriage in Islamic societies is culturally diverse and enriched with national elements, as long as religious requirements are fulfilled. For instance, in Turkish–Islamic culture, the ritual of requesting a girl before marriage includes the phrase “We want your daughter for our son with the command of Allah and the Prophet’s word,” articulated by the male side. This expression signifies that marriage is an institution endorsed by both the Qur’an and the Sunnah. In Islam, marriage is not only Allah’s command2 (the Qur’an 24:32) but also a practice rooted in the oral and actual Sunnah of the Prophet Muhammad3 (Okumuş 2011, p. 297). While it may appear to be a traditional statement, this discourse conveys the idea that marriage is not solely an individual choice; rather, the marriage process occurs within an Islamic framework and adheres to a religious order.

According to Islamic law, it is acceptable for a Muslim man to marry a Christian or Jewish woman. However, according to Islam, a Muslim woman is not permitted to marry a non-Muslim man (Tahiiev 2025). Sunni schools of thought base marriage on the principle of permanence (continuity) and require the presence of two just witnesses and the determination of the dowry (mahr) for the contract to be valid. In Shia Islam, temporary marriages made in exchange for a dowry are considered legitimate (see Azhari et al. 2024; Helandri et al. 2023).

Sunni Islam eschews the concept of temporary or provisional marriage, instead advocating for family structures to endure for a lifetime. The Holy Qur’an (13:234; 52:17–215) states actually that the family unions of those who perform righteous deeds will persist in paradise (Akpınar 2020, p. 1). For this reason, marriage is viewed not only as a union in this world but also as a structure that will endure in the hereafter as a paradise union. Ibn Mas’ud strongly emphasizes the religious significance attributed to marriage by stating, “If I knew that I would die ten days later, I would still marry, because I do not want to appear before the divine presence as an unmarried” (Uludağ 2007, p. 27). Marriage regulates his worldly life, but he also wants to prepare for the hereafter. In traditional Islamic understanding, marriage is important in terms of fulfilling one’s moral responsibilities, regulating one’s sexual life within religious boundaries, and establishing a family within social legitimacy. Married people are believed to possess greater virtues in worship than single people. The spiritual superiority of a married person is compared to the superiority of a warrior over a non-combatant (Al-Ghazali 2002, p. 65).

Marriage is not only the physical union of two different sexes, but also a social and religious structure in which spouses support each other with love and respect, complementing each other. In Islamic law, the validity of a marriage contract is not contingent upon a specific venue, such as a mosque. For instance, in Turkey today, civil marriages are conducted in licensed private wedding halls, municipal wedding halls, Turkish consulate buildings abroad, and provincial and district mufti offices. Religious marriages performed in mosques or at home are not considered a religious obligation; rather, they are viewed as traditional practices.

In Islam, pre-marital purity and marriage loyalty are required. Premarital cohabitation is strictly prohibited, as it is viewed as a pathway that can lead to adultery. The Prophet Muhammad cautioned that cohabitation outside of marriage may result in social and moral decay, stating, “No man is alone with a (non-mahram) woman, but Shaytaan will be the third among them.”6 (al-Tirmidhi 3/474). “But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty” (The Qur’an 24:33). “Whoever among you can afford to get married, let him do so, and whoever cannot afford it, let him fast.”7 (Al-Bukhari, Marriage/Nikah, 67; Al-Bukhari, Savm, 10; Muslim, Nikah, 1).

The Qur’an warns against adultery, categorizing it as one of the gravest sins. It states, “Do not go near adultery. It is truly a shameful deed and an evil way” (The Qur’an 17:32). The command not to go near adultery and fornication8 encompasses all kinds of ways and behaviors that may lead to such acts. Since the verse does not say “do not commit adultery”, but “do not go near adultery”; it refers not only to the act of adultery, but also to the attitudes and behaviors that may lead to adultery (Vanlıoğlu 1992, p. 38).

Islamic law prohibits prostitution and promotes chastity. In this context, it is advised to avoid unlawful relationships, steer clear of haram, and protect one’s gaze from what is forbidden. It is proclaimed that those who patiently struggle against their desires will be rewarded. Islam explicitly forbids adultery, recognizing it as one of the major sins. Al-Ghazali (2002) asserts that this phenomenon constitutes a substantial menace with the potential to precipitate the dissolution of social structures and the fundamental disintegration of the institution of the family (Al-Ghazali 2002, p. 58). In the Islamic belief system, the notion that spiritual and moral development contributes to the strengthening of the family institution is a fundamental tenet. The aforementioned belief provides an individual and social framework that is oriented towards the establishment of social order, the spiritual development of individuals, and the protection of future generations.

In Islamic law, there is a widespread view that birth control practices are permissible if both spouses consent (Yaran 1994, p. 495). Abortion is permissible in limited cases: threat to the mother’s life and before the spirit is blown into the fetus. There is no precise information in the Qur’an and the hadiths regarding the day on which the spirit is blown into the fetus. Some of the views on this subject claim that the spirit is blown into the fetus after the fortieth day; others claim that this event occurs after the hundred and twentieth day (Bilgili 2014). Islamic scholars have different opinions on the ruling on abortion. This difference in opinion stems from different approaches to the question of at what stage the fetus should be considered an individual entity and under what conditions the termination of pregnancy can be considered legitimate from a religious point of view.

3.3. Marriage and Family in Judaism

In Judaism, marriage is a religious institution that is subject to divine statutes. Jewish marriage law has the task of providing a framework for these religious and ethical ideals. Accordingly, during its development, it shows a tendency to elevate marriage from the realm of private contract law to an ethical issue and to emphasize its moral character (cf. Homolka 2009). The relationship of husband and wife is to reflect God’s bond with Israel (e.g., Hos 1–3).

Jewish marriage is not a sacrament in the Christian sense, it is a mitzvah, the fulfillment of a religious commandment. And it is a berit, a sacred covenant that entails sacred duties. The spouses have a duty to each other, to the community and to God to be faithful in their relationship, in love and mutual respect, and to make their home a “little sanctuary” (Ezek 11:16), filled with the beauty of the sacred (e.g., Ps 29:2).

The purpose of the marriage is procreation (Gen 1, 28; Isa 45, 18), husband and wife’s community and family life (Gen 2, 18). Marriage and family are the foundations of society.

Mutual consent and the ability to conclude an effective contract are necessary to conclude a marriage (Matthew Ishut 4:1; ShA, EH 42:1). In principle, deaf-mutes, persons of unsound mind, and minors (heresh and shoteh ve-katan), people unable to procreate as a result of castration, cannot enter a valid marriage (bT Qid. 2b; Deut 23:2; ShA, EH 5, 1). Since ancient times, an early age was preferred, that is 18 years old, especially since marriage was considered a means of preventing sexual promiscuity (Klein 2012, p. 183).

Judaism has historically strongly discouraged intermarriage—because intermarriage weakens the Jewish community. In 2013, however, the Pew Report “A Portrait of Jewish Americans” showed how common intermarriage has become. “Virtually all Orthodox respondents who are married have a Jewish spouse (98%), and most married Conservative Jews also have Jewish spouses (73%). Half of Reform Jews who are married have a Jewish spouse. Among married Jews who have no denominational affiliation 31% have a Jewish spouse.” (Chapter 2: Intermarriage and Other Demographics). In the event of a mixed marriage, it should be encouraged and supported to maintain their connection with the Jewish community and raise their children as Jews (Handlarski 2020).

Since Talmudic times (70–638 of our era), marriage under Jewish law has consisted of three consecutive legal acts: shidduchin (betrothal), kiddushin (proposal) and nissuin (the actual marriage and taking home of the bride) (Frankel 1860). The term shidduch is a word used to denote an arranged marriage, or a “good match”. In Judaism, the betrothal is followed by the kiddushin (“sanctification”), the second legal act and the second phase of the marriage process according to Jewish law. It is accompanied by a concrete act, the erusin (from Hebrew aras, Deut 20:7; 22:23.25.27; 28:30; Sam 3:14; Hos 2:21–22), in which the legally binding promise of marriage is proclaimed. The third and final legal act is the nissuin (“assurance” of the woman), the actual marriage, which is also sealed by the sheva berachot, the “seven blessings”, and concludes with the wedding night.

Contemporary Jewish wedding ceremonies incorporate both a proposal and a wedding ritual. Both parts of the wedding ceremony, the proposal and the marriage, are on the one hand the fulfillment of a mitzvah (a commandment) by the bridegroom, and on the other, a simcha, a joyous occasion (according to Song 3:11). The corresponding berachot (blessings) are, in turn, essential components of the two institutional legal acts, kiddushin and nissuin. The extensive wedding customs vary according to time and place and are often dependent on the customs of the surrounding society but have no significance for the actual legal act (on customs, cf. Bar-Ami 1911; Krauß 1939; Levy 1914).

The use of the term kiddushin (“sanctification”) does not mean that this is a religious act. This is a significant difference to the canon law of the Catholic Church and to the concept of marriage as a sacrament. Rather, the term kiddushin in Jewish law refers to a legal process for a union blessed by God. The word kiddushin is not found in the Torah, but the corresponding expression is “to take” (e.g., Gen 24:3.37.38.48.51). The word kiddushin appears for the first time in the oral Torah. The Gemara refers to the meaning “to sanctify”: by kiddushin, the man has rendered the woman “forbidden to anyone else like consecrated property” (bT Qid 2b).

The Mishnah states in the tractate Kiddushin: “A woman is acquired in three ways and acquires herself in two ways. She is acquired through money, deed and sexual intercourse […] She acquires herself through divorce and the death of her husband” (M Qid 1:1). These three types of marriage are alternatives to each other, i.e., one of them is sufficient. A marriage that was not performed in one of these three forms, on the other hand, is generally not recognized by Jewish law. However, there are significant differences between these three forms in terms of their relevance and authority.

Marriage by sexual intercourse was soon viewed with skepticism and eventually banned under threat of punishment by the sages (bT Qid 12b; Matthew Ishut 3:21; ShA, EH 26:4). The second form, marriage by deed, by a contract, has not been practiced for a long time, but is in principle still legally valid. Marriage by money, kiddushe kessef, is the form of kiddushin that has received the most emphasis in rabbinical law and is the only form that is still regularly practiced today (kessef actually means “silver,” here in the sense of “money.” The groom has to present the bride (in the presence of two witnesses) with a coin or an object worth at least one pruta (a small copper coin) and say to her—literally or figuratively—“You are married to me through this object” (M Qid 1:1; 2:1; bT Qid 5b; Matthew Ishut 3:1; ShA, EH 27:1–2). Today, it is customary to perform the kiddushe kessef by handing over the ring. Since the man must give this ring to the woman as a bride price, it must also be his property. In Liberal Judaism, a reciprocal exchange of wedding rings has been strongly recommended since 1871 (Allgemeine Zeitung des Judenthums 1871, p. 591). Conservative Judaism has also begun to give the bride a more active role in the wedding ceremony.

The marriage ceremony is traditionally followed by the reading of the marriage contract, the ketubah (“the writing”). The marriage contract is a document that regulates the rights and obligations arising from the marriage. The husband’s duties also include the obligation to transfer a certain amount of money to his wife in the event of divorce or death, and the term for this amount is also ketubah. Marriage contracts probably already existed in biblical times. One reason for this assumption is that although the Hebrew Bible does not mention a marriage contract, it does mention a divorce document (Deut 24, 3), and it is unlikely that the latter existed without the former. Traditionally, the ketubah is written in Aramaic. In Liberal communities, a shortened and modified version of the traditional ketubah is now the norm; it often no longer contains any financial provisions and is written in Hebrew instead of the traditional Aramaic, possibly with a translation into the vernacular.

By entering marriage, the partners enter a series of mutual obligations. These obligations are both ethical and legal in nature. On an ethical level, the spouses owe each other above all fidelity, respect and love. On a legal level, a distinction is made between the obligation to provide maintenance, particularly the provision of food and clothing, the obligation to perform sexual intercourse, and the obligation to maintain marital fidelity. These three duties are derived from the Torah. In accordance with a specific stipulation documented within the Book of Exodus, if a man enters a second matrimonial union, he may not reduce his first wife’s food (she’er), her clothing (kessut), or her marital rights (ona), even if she is a slave (Exod 21:10; cf. Plaut 1981, pp. 566, 570). In general, the principle applies: “The wife ascends with her husband, she does not descend with him” (bT Ket 48a.61a). This means that she has the right to the same standard of living as her husband or to the standard she enjoyed before marriage—whichever is higher. In return, the wife is obliged to take on certain household tasks (for a detailed list of all marital rights and obligations, see Homolka 2009, pp. 98–104).

The most important functions of marriage in Judaism are procreation and the facilitation of permitted sexual contact. The rabbis therefore saw God’s command to Adam and Eve to “be fruitful and multiply” (Gen 1:28) as the first biblical commandment. Sexual intercourse is seen as a mitzvah, i.e., a religious duty. Judaism does not see sexual intercourse as something to be ashamed of, but as something beautiful and pleasing to God. Jewish law even specifies how often spouses should have sexual intercourse with each other (M Ket 5:6). The procreation obligation is fulfilled when at least one son and one daughter is born (Gen 1:27; 5:2; M Jeb 6:6; Matthew Ishut 15:4; ShA, EH 1:5). According to tradition, it is praiseworthy to have more children to ensure that the world will continue with future generations created in the image of God (Matthew Ishut 15:16; ShA, EH 1:1).

Ideally, marriage is a covenant for life: “A wife found—happiness found and favor obtained from the Eternal” (Prov 18:22). Nevertheless, Judaism recognizes that divorce can be a necessary parting. For where marriage has lost its spiritual core, its sanctity is also violated; continuing to live together could harm the children more than divorce does (Gittelsohn 1976, pp. 37–43).

Traditionally, divorce was exclusively the responsibility of the man: he alone was entitled to release his wife, and he did so by issuing her with a bill of divorcement (get). In the Middle Ages, the principle of mutual consent between husband and wife was introduced (ShA, EH 119:6; Falk 1966, pp. 113–43).

Chastity before marriage has been generally prioritized by both the Torah and the Talmud (Jacob and Zemer 2006, p. 165). However, some authorities recognize that although cohabitation outside of marriage lacks the same legitimacy as marriage, it is preferable to promiscuity (Jacob and Zemer 2006, p. 26f; Homolka 2025, p. 269ff). Premarital sex with non-Jews is not forbidden. It may be discouraged, but it is not technically a sin.

While procreation is valued, Jewish law and tradition permit contraception under various circumstances, and different denominations. Orthodox Judaism tends to be more restrictive, while Reform and Conservative Judaism are more accepting of contraception. The permissibility of contraception is often tied to specific circumstances (Ruttenberg 2013, p. 393f).

Jewish law does not always consider abortion a sin because the fetus is not considered a “life” or a “person” with independent rights (Koffman 2018, p. 2). Exodus 21:22–23 states that if two men are fighting and one pushes a pregnant woman, causing her to miscarry, the man must pay a fine but not the penalty of “a life for a life,” as in other homicides.

Polygamy should also be mentioned at this point. There are various examples of polygamy in the Hebrew Bible. It does not even appear in the Talmud, so it probably no longer existed in the Talmudic era, meaning that discussions about it are purely theoretical. The Eastern Roman emperor Justinian banned polygamy as early as the 6th century. From this time at the latest, monogamy was a common practice among Jews under Christian rule. Polygamy was only practiced again in areas of Muslim predominance. Nevertheless, in the Middle Ages, in around 1040, a rabbinical decree, in the name of Gershom ben Judah, by which polygamy was forbidden to Jews in Europe under penalty of banishment was issued (Grossman 1988, pp. 132–49; on the takkanot see especially 147ff). This rule was not accepted by most Jewish communities in the Orient, so that cases of plural marriage in Yemen or North Africa are still known in our time.

In non-Orthodox Judaism, same-sex partnerships and so-called rainbow families are now also part of the notion of family. In the last decade, several Jewish movements have introduced respective liturgies (Homolka 2020). What Rabbi Leo Baeck (1873–1956) said back in 1929 remains fundamentally true: “There is no Judaism without a Jewish community, and the cell of the community is the family and therefore marriage. For the sake of the community, we must hold on to Jewish marriage, we must therefore also hold on to tradition” (Baeck 1929, p. 505, translated by the author).

4. Discussion and Conclusions

The creation of this article is connected to undertaking international cooperation involving authors from countries such as Turkey, Poland, and Germany. Each author’s characteristic knowledge of the books, documents, and publications of one of the religions mentioned in the title, as well as the ethical norms adopted by it, together with the ability to quote the Bible, Torah, and Qur’an, fostered good cooperation based on mutual trust and respect. One of the results of this cooperation was the conscientious preparation of a bibliography confirming the presented content, consisting of numerous source publications. Interfaith dialog has enabled the identification of similarities and differences in attitudes toward marriage and family among representatives of Christianity, Islam, and Judaism. These attitudes concerned customs related to marriage ceremonies, norms regulating sexual and procreative behaviors, and the recognition of family values and the tasks it fulfills. A synthesis of the investigations undertaken is presented in the table below (

Table 1. The three religions’ references to marriage and family.

	Christianity	Islam	Judaism
Marriage is a sacrament	Catholicism—Yes Orthodoxy—Yes Protestantism—No	No, but it is a sacred union	No, but it is a sacred union
Marriage is a union of woman and man	Yes	Yes	Orthodox Jews—Yes Non-Orthodox—No
Premarital chastity	Yes	Yes	Orthodox Jews—Yes Non-Orthodox—Encouraged
Marital fidelity	Yes	Yes	Yes
Polygamy	Not permissible	Permissible	Previously permissible, now largely uncommon
Divorce	Catholicism – No 2. Orthodoxy – Yes 3. Most Protestants – Yes (2and 3 in certain cases)	Yes	No
Abortion	Catholicism – No 2. Orthodoxy – Yes 3. Most Protestants – Yes (2 and 3 in certain cases)	No (exceptions: threat to the mother’s life; some schools approve up to 40 days, others up to 120 days of pregnancy, after which there is an “ensoulment”—the inhalation of the soul)	Yes, justifiable when the mother’s health and life are at risk. Various approaches to permissibility according to denomination
Use of contraceptives	Catholicism – No. Only natural family planning through methods of recognizing fertile and infertile days in the cycle is recommended. Protestantism—Yes. (Some Baptists, Pentecostals and Anabaptists—No) Orthodoxy—No, but contemporary pastoral practice in some countries allows with clergy consent	Yes, with spouses’ consent	Yes, with restrictions. (No sperm waste and no sterilization)

(Sources: Catechism of the Catholic Church 1994; Paul VI 1968; Miller 2017; Anglican Consultative Council 2005; Pius XI 1930; Cohn 1928, pp. 270–74; Luther 1962; Sachedina 2009, pp. 101–44; Steinberg 2003, pp. 19–27, 55–60; Dorff 2003; Bleich 1971; Meyendorff 1975; Pew Research Center 2013; Divorce 1971; Rosenthal and Homolka 2000).

).

The position of Catholics, Muslims, and followers of Judaism regarding marriage and family are largely consistent with natural law. This is indicated by the recognition of procreation as one of the purposes of marriage, the undertaking of care for the welfare of offspring and their upbringing, and the recognition of the indissolubility of marriage. The biological complementarity of the sexes enables the fulfillment of the procreative purpose of marriage, which is emphasized by the religions presented. For proper development, not only physical but also psychological and spiritual, children need a stable environment and permanent family structures. The task of parents is therefore to fulfill goals such as care for the child’s welfare and the stability of the relationship. For the child’s welfare and the equality of spouses, monogamy is also significant, which is required in Christianity. In Judaism, although polygamy was practiced centuries ago, monogamy is currently the norm. And although Islam permits having up to four wives, contemporary legislation in many Muslim countries limits or prohibits such practices, and the majority of Muslims remain in monogamous relationships (Girgis et al. 2012).

Respecting moral principles in sexual and procreative life ensures social order and prevents illness. This is supported by the fact that premarital chastity and marital fidelity limits the spread of sexually transmitted diseases (Haglund and Fehring 2010; Unseld et al. 2017). Family stability ensures better conditions for children’s development and upbringing. Responsibly entering into marriages and stabile families eliminates costs borne by social welfare (for example, alimony costs when “children have children” or in situations of family impoverishment and court proceedings resulting from divorces) (Dudziak 2012; Waite and Gallagher 2000; Putnam 2000). Interesting results were found in a meta-analysis of 126 articles concerning marital quality and health conducted by four authors. The study included over 72,000 individuals. Robles, T. F., Slatcher, R. B., Trombello, J. M., & McGinn, M. M. found that better marital relationship quality is associated with better health, lower mortality risk, and lower cardiovascular reactivity during marital conflicts (Robles et al. 2014). Islamic researchers have emphasized that the family internalizes Islamic values (Ikhwan et al. 2019) and stabilizes society (Bakar 2011). According to a Pew Research Center (2021) report, 80% of Jews living in America characterize their family life as good or excellent. The Public Opinion Research Center reports that 80% of Poles consider “family happiness” to be the most important value. This is more than health, which is mentioned by 55% of respondents (CBOS 2019). Spending time together as a family is regarded as the foundation of lasting relationships, an opportunity for recreation, learning, and mutual support (PAP Polska Agencja Prasowa 2025).

In conclusion, it should be emphasized that marriage and family constitute a value that is personal as well as social, religious, and legal. The task of spouses is to create a community of persons, express love, and transmit life, and through this, perfect themselves and strive for holiness. The religions examined in this article have norms that protect marital and family life to greater or lesser extents. Their compliance is not always fully implemented, being subject to influences of a political, legal, socio-economic and other natures in individual countries. In this situation, particular significance is attributed to the following factors: upbringing in the family unit; the protection of young people from demoralizing factors; constant self-formation; care for uprightness of attitudes; religiosity; and respect for human dignity. Conscious and responsible parliamentary and local government elections; concern for family-friendly rights; appropriate, pro-family media coverage; proper education of children and youth; and bearing positive witness to one’s own life are also educationally necessary and beneficial.