Challenges and Directions for the Renewal of the Pastoral Care of Marriage in the Teaching of Pope Francis

Abstract

This article examines the challenges and directions involved in the renewal of the pastoral care of marriage in the teaching of Pope Francis. The analysis is grounded in key ecclesial documents, particularly the apostolic exhortation Amoris Laetitia and the document issued by the Dicastery of Laity, Family and Life entitled Catechumenal Pathways for Married Life: Pastoral Guidelines for Local Churches. On this basis, the study identifies three principal dimensions of pastoral renewal: interconnectedness, synodality, and continuity. The article combines theological reflection with the findings of empirical research conducted among married couples, thereby enabling an assessment of the reception and practical implementation of these pastoral proposals. The results highlight the particular importance of systematic formation, the active involvement of spouses, and the development of community-based initiatives, while structural solutions are perceived as comparatively less significant. The analysis ultimately demonstrates that the renewal of the pastoral care of marriage should adopt a comprehensive approach that integrates formative, communal, and institutional dimensions, while giving clear priority to initiatives rooted in the everyday lived experience of married couples.

1. Introduction

Recognising the growing challenges faced by married couples and families, Pope Francis convened the first Synod of Bishops on the family at the beginning of his pontificate, held from 5 to 19 October 2014. This was followed in 2015 by the XIV Ordinary General Assembly of the Synod of Bishops, conducted under the theme “The Vocation and Mission of the Family in the Church and in the Contemporary World,” which took place from 4 to 25 October. The principal outcome of this assembly was the apostolic exhortation Amoris Laetitia, promulgated on 19 March 2016.

In this document, Pope Francis addresses numerous social, cultural, and spiritual challenges affecting marriage and family life. Processes such as secularisation, transformations in family models, increasing social mobility, and economic pressures significantly influence the stability and quality of marital relationships. “The family is experiencing a profound cultural crisis, as are all communities and social bonds” (Pope Francis 2013, p. 55). In response to these challenges, the Pope places particular emphasis on adequate preparation for married life and on the pastoral accompaniment of engaged couples and spouses. Accordingly, in Amoris Laetitia, he reminds engaged couples not to view marriage “as the end of the road, but instead embark upon marriage as a lifelong calling based on a firm and realistic decision” cfs. (Pope Francis 2016, p. 160; Pyźlak 2016, p. 163).

At the same time, Pope Francis stresses that pastoral care for those preparing for marriage and for married couples “should be centred on the marriage bond, assisting couples not only to deepen their love but also to overcome problems and difficulties” (Pope Francis 2016, p. 160). In this perspective, pastoral ministry is understood not merely as sacramental preparation, but as a long-term process of accompaniment and formation rooted in the everyday realities of married and family life. The Church is therefore called to initiate everyone into this art of accompaniment, including “priests, deacons, men and women religious, catechists and other pastoral workers” (Pope Francis 2016, p. 153), as well as “lay leaders who can assist in the pastoral care of families” (Pope Francis 2016, p. 154).

It should be emphasised that the document prepared by the Dicastery of the Laity, Family and Life entitled Catechumenal Pathways for Married Life: Pastoral Guidelines for Local Churches is deeply rooted in the teaching of Pope Francis on the pastoral care of marriage and family life. In his vision, the pastoral care of married couples is understood primarily as a pastoral care of relationships, aimed at supporting spouses in strengthening and safeguarding their marital union, especially in the face of contemporary social, cultural, and spiritual challenges. Such pastoral accompaniment is intended not only to foster the well-being of the spouses themselves, but also to contribute to the stability and development of family life and the upbringing of children.

This perspective is likewise reflected in contemporary pastoral theology, which increasingly emphasises that effective marriage ministry must respond to the changing realities of family life and accompany spouses in the concrete circumstances of their everyday experience cf. (Kasper 2014). In this context, pastoral care is understood not merely as sacramental preparation or institutional support, but as a long-term process of accompaniment rooted in attentiveness to the lived realities of married couples and families.

The document stresses that pastoral meetings and formation programmes should underline the sacred and sacramental character of marriage, while also demonstrating that the spiritual, psychological, and material benefits resulting from the cultivation of the marital bond significantly outweigh any perceived advantages of separation cf. (Dicastery of Laity, Family and Life 2022, p. 79). At the same time, marriage ministry should provide married couples with practical tools and concrete forms of support that enable them to face everyday difficulties in a spirit of love, mutual respect, dialogue, and shared responsibility (Dicastery of Laity, Family and Life 2022, p. 79).

Within this perspective, the pastoral care of marriage requires a renewed approach based on continuous accompaniment, attentive listening, dialogue, and sensitivity to the real circumstances of family life cf. (Pyźlak 2025b, pp. 24–28). In this context, contemporary interpretations of Pope Francis’ pastoral theology emphasise a shift from predominantly juridical models of ministry toward pastoral practices rooted in lived human experience, relationality, and accompaniment cf. (Keenan 2017).

Consequently, the document issued by the Dicastery identifies three fundamental principles that should guide the renewal of marriage pastoral care: interconnectedness, synodality, and continuity cf. (Dicastery of Laity, Family and Life 2022, pp. 24–25). In this context, synodality is understood as a style of ecclesial life rooted in listening, dialogue, shared discernment, and pastoral accompaniment. As emphasised in the Final Document of the XVI Ordinary General Assembly of the Synod of Bishops, “We see the features of a synodal, missionary and merciful Church shining in full light in the Virgin Mary, Mother of Christ, of the Church and of humanity. She is the form of the Church who listens, prays, meditates, dialogues, accompanies, discerns, decides and acts” (Synod of Bishops 2024, p. 13). These principles constitute not only the framework for a renewed pastoral vision, but also the foundation for more effective marriage preparation and the long-term accompaniment of spouses throughout the various stages of married and family life.

Against this background, the present article seeks to analyse the teaching of Pope Francis on the pastoral care of married couples, identify its principal directions of renewal, and examine their practical implications. The study combines theological reflection on the Church’s teaching with the findings of empirical research conducted among married couples. This approach makes it possible to assess the extent to which contemporary pastoral practice remains open to the proposed directions of renewal, particularly in relation to interconnectedness, synodality, and continuity.

2. Method

The methodological framework adopted in this article is based on the classical method of analysis used in pastoral theology, which consists of three complementary stages: the normative, practical, and postulative stages. This approach is commonly applied in studies concerning pastoral ministry and the Church’s pastoral practice, as it enables the integration of theological reflection with empirical observation and the formulation of practical pastoral recommendations cf. (Kamiński 2018, pp. 34–36).

The normative stage consists of an analysis of the teaching of Pope Francis concerning the pastoral care of married couples, with particular reference to the apostolic exhortation Amoris Laetitia and the document issued by the Dicastery of Laity, Family and Life entitled Catechumenal Pathways for Married Life: Pastoral Guidelines for Local Churches. The purpose of this stage is to identify the principal theological assumptions, pastoral priorities, and practical guidelines that shape the contemporary vision of marriage pastoral care.

The practical stage involves empirical research conducted among married couples concerning the implementation of the principles of interconnectedness, synodality, and continuity within the pastoral care of marriage. The findings are presented in three tables corresponding to these specific dimensions of pastoral renewal.

The postulative stage involves formulating pastoral conclusions and recommendations in the light of both the Church’s teaching and the empirical findings. This methodological approach makes it possible to combine theoretical and practical perspectives and to develop constructive pastoral proposals consistent with the principles of pastoral theology.

The empirical research was conducted using a questionnaire designed specifically for the purposes of this study. The survey was carried out among married couples from the Archdiocese of Lublin and the Diocese of Siedlce between 11 August and 20 September 2025. A total of 283 questionnaires were included in the final analysis, representing 93.09% of all returned questionnaires. The research was conducted in randomly selected parishes within the Archdiocese of Lublin and the Diocese of Siedlce, using two methods of data collection: postal questionnaires and face-to-face interviews. The collected data were subsequently subjected to statistical analysis.

The study also included selected socio-demographic variables. With regard to the number of children, the respondents were divided into four groups: childless couples (10.96%), parents of one or two children (50.88%), parents of three or four children (29.33%), and parents of more than four children (8.83%) cf. (Pyźlak 2025b, p. 105). In terms of gender, the sample consisted of 147 women (51.94%) and 136 men (48.06%).

Three age groups were identified: respondents up to 35 years of age (24.03%), respondents aged between 36 and 45 (34.98%), and respondents over 46 years of age (40.99%). Considering the duration of marriage, four groups were distinguished: couples married for up to 5 years (16.96%), from 6 to 15 years (25.80%), from 16 to 25 years (28.62%), and more than 25 years (28.62%).

Educational background was also taken into account. Respondents with primary education constituted 1.41% of the sample, those with vocational or secondary education 57.25%, and those with higher education 41.34%. In relation to place of residence, four categories were identified: rural areas (23.32%), towns with up to 50,000 inhabitants (28.27%), towns with between 50,000 and 100,000 inhabitants (21.91%), and cities with more than 100,000 inhabitants (26.50%).

The study additionally considered the respondents’ attitudes toward faith. Three groups were distinguished: those declaring themselves deeply religious and practising (41.70%), those identifying as religious but less regularly practising (33.22%), and those describing themselves as less religious, non-practising, or religiously indifferent (25.08%). Finally, the respondents were divided according to their involvement in religious movements and communities: married couples belonging to religious movements or communities constituted 40.28% of the sample, while 59.72% declared no such affiliation cf. (Pyźlak 2025b, pp. 103–8).

3. Marriage Ministry and Directions for Its Renewal

Pope Francis places strong emphasis on the pastoral care of married couples, understood as a process that strengthens both the spiritual and human bonds between spouses, deepens their religious life, supports parents in raising children in the faith, and fosters the development of families as living communities within the Church cf. (Pope John Paul II 1981; Pope Francis 2016, pp. 165–66; Dicastery of Laity, Family and Life 2022, p. 79). Such pastoral ministry is realised through the proclamation of the Church’s teaching on marriage, pastoral accompaniment, participation in the sacramental life, and the active involvement of spouses in ecclesial movements and communities cf. (Fiałkowski 2022, pp. 136–47). In this context, marriage is understood not merely as a private relationship, but as an ecclesial vocation and a path of Christian witness. As Pope Francis states in Amoris Laetitia, “The sacrament of marriage is not a social convention, an empty ritual or merely the outward sign of a commitment” (Pope Francis 2016, p. 52).

Although the term “marriage ministry” is frequently used interchangeably with “family ministry,” the two concepts should be distinguished. Family ministry possesses a broader scope, encompassing all stages and dimensions of family life, whereas marriage ministry refers specifically to the accompaniment of spouses both in the early years of married life and in later stages, including periods of crisis and difficulty (see Pyźlak 2025b, p. 13). This distinction reflects the growing recognition within contemporary pastoral theology that the marital relationship itself requires continuous formation and support. As Cardinal Kevin Farrell notes, the weakening transmission of faith within families and the growing distance of many baptised Catholics from ecclesial life require a renewed pastoral approach centred on accompaniment, formation, and sustained support for married couples throughout the various stages of family life cf. (Farrell 2026).

Marriage ministry therefore constitutes both an integral part of family ministry and its foundation, since the quality of the marital relationship directly influences the functioning of the entire family. Consequently, every marriage ministry may also be regarded as a form of family ministry, whereas not every form of family ministry is directed exclusively toward married couples cf. (Kamiński 2010, p. 7; Wojaczek 2010, pp. 128–29). Preserving this distinction allows for a more precise definition of the aims, methods, and recipients of pastoral activities cf. (see Pyźlak 2025b, p. 13; Faggioni 2022, pp. 133–45). Contemporary theological reflection increasingly emphasises that effective pastoral care requires attentiveness to the concrete realities of married life, including emotional, relational, social, and spiritual dimensions. As Walter Kasper argues, the Church encounters “the reality of life” precisely within families, which makes marriage and family ministry one of the central challenges of contemporary evangelisation cf. (Kasper 2014).

From the beginning of his pontificate, Pope Francis has consistently called for a renewal of the pastoral care of marriage and family life. This concern is reflected particularly in the document The Catechumenal Journey of Initiation into Married Life: Pastoral Guidelines for the Particular Churches, issued by the Dicastery of the Laity, Family and Life. The document responds to the Holy Father’s appeal for a deeper evaluation of both preparation for the sacrament of marriage and the accompaniment of spouses during the first years of married life. In this perspective, marriage preparation is no longer understood as a short-term instructional process preceding the wedding ceremony, but rather as part of a broader catechumenal journey rooted in ongoing formation, discernment, and ecclesial accompaniment. As the document states, “It is the duty of the entire ecclesial community to elaborate a catechumenal pathway for marriage preparation and to offer concrete accompaniment to couples along this path” (Dicastery of Laity, Family and Life 2022, p. 19).

The document identifies three fundamental principles intended to guide the renewal of marriage ministry: interconnectedness, synodality, and continuity (see Dicastery of Laity, Family and Life 2022, p. 24). These principles seek to promote a comprehensive and participatory model of pastoral care that integrates theological formation, communal support, and long-term accompaniment. In this way, the renewal proposed by Pope Francis moves beyond purely structural reforms and places greater emphasis on relationships, dialogue, shared responsibility, and the lived experience of married couples within the Church community.

(A)

Interconnectedness

The concept of interconnectedness, to which Pope Francis refers in the context of the pastoral care of married couples and families, denotes the capacity of various areas of the Church’s activity to interpenetrate and cooperate with one another. The idea of transversal rationality was developed by the American philosopher and cultural theorist Calvin O. Schrag, Professor of Philosophy at Purdue University. Etymologically, the term transversal derives from the Latin transversalis and transvertere. Schrag understood transversality as a conceptual tool enabling dialogue and intercultural communication in a world that increasingly transcends traditional boundaries and rigid structures cf. (Winiarski 2023, p. 60; Schrag 2004; Jung 2002; Matuštik and McBride 2002).

According to Pope Francis, interconnectedness is expressed above all in the integration of different forms of pastoral ministry, particularly those directed toward children, young people, and families, so that they may function in mutual cooperation rather than in isolation. Their unity finds its source in the communion of the Holy Trinity while simultaneously respecting the diversity of charisms and pastoral initiatives. Such an approach prevents an excessively fragmented understanding of pastoral ministry and contributes to its greater effectiveness cf. (Dokument Komisji Nauki Wiary Konferencji Episkopatu Polski 2022, pp. 33–34).

A key element of this vision is the inclusion of the “vocational perspective,” understood as orienting the entire pastoral process toward helping individuals to discover the meaning of life and their personal vocation, whether in marriage, the priesthood, or consecrated life. Within this framework, the family occupies a privileged place as the primary environment of both religious and social formation.

Interconnectedness also includes the relationship between family ministry and social ministry. Pope John Paul II, particularly in Familiaris Consortio, emphasised that the family is not only a community of persons but also a fundamental social institution. Its mission consists of transmitting love and participating actively in social life, especially through the upbringing of children and care for those in need. Pope Francis likewise highlights the transversal character of pastoral ministry directed toward children, young people, and families, so that they “should all advance in tandem by working in synergy” (Dicastery of Laity, Family and Life 2022, p. 24). Although each of these ministries constitutes a salvific activity of the Church, their methods and forms of action should remain adapted to the needs and age of the participants.

Interconnectedness therefore refers to a vocation-oriented, integrated, and coordinated approach to pastoral ministry that unites its various areas while taking into account both the communal and social dimensions of family life. By emphasising the mutual interpenetration of pastoral activities, Pope Francis underlines the necessity of incorporating the vocational perspective into all three major areas of pastoral ministry: ministry to children, ministry to young people, and ministry to families.

It is also important to note that the family, as the fundamental environment for both biological and spiritual human development, is simultaneously the primary context in which the social nature of the person is realised. For this reason, the family is understood both as a community of persons and as a social institution. These two dimensions should complement one another, since together they ensure the stability of the family and enable it to fulfil its functions properly. By stressing the communal dimension of family life, Pope Francis draws attention to the need for integrating family ministry with social ministry in order to prevent the institutional dimension of the family from being neglected or overlooked cf. (Pyźlak 2025b, pp. 96–97).

In the document issued by the Dicastery for the Laity, Family and Life, the principle of interconnectedness occupies a central role in shaping the pastoral care of married couples. It is understood as transcending traditional divisions and structures within the Church in order to facilitate cooperation among pastoral workers, parish communities, families, and ecclesial institutions in support of the growth and development of marriages (Dicastery of Laity, Family and Life 2022, p. 24).

Within marriage ministry, interconnectedness signifies that pastoral care cannot be limited to the activity of a single priest, parish, or ecclesial structure, but instead requires coordination and integration at various levels of Church life. Pope Francis emphasises that effective pastoral ministry depends upon cooperation between the Church hierarchy, pastoral movements, local communities, and families in order to ensure coherent and lasting support for married couples throughout their life journey cf. (Pope Francis 2013, p. 153).

The principle of interconnectedness is also realised through the active involvement of all participants in the pastoral process in dialogue and decision-making. Such participation enables pastoral initiatives to respond more effectively to the concrete needs and difficulties experienced by married couples, thereby increasing the effectiveness of pastoral activity within parishes and communities.

The respondents were asked about the areas in which cooperation between family ministry and marriage ministry is most needed. The results of the survey are presented in

Table 1. Areas of focus for cooperation between family ministry and marriage ministry according to the number of children. * The list of responses is provided below the table.

Response Options			* 1	2	3	4	5
Number of children in the family	No children	N	17	11	12	51	3
		%	54.84%	35.48%	38.71%	48.39%	9.68%
	Couples with 1–2 children	N	47	53	53	67	35
		%	32.64%	36.81%	36.81%	46.53%	24.31%
	Couples with 3–4 children	N	35	37	43	38	17
		%	42.17%	44.58%	51.81%	45.78%	20.48%
	More than 4 children	N	5	16	13	13	12
		%	20.00%	64.00%	52.00%	52.00%	48.00%
	p		0.024	0.063	0.114	0.952	0.007
Total		N	104	117	121	133	67
		%	36.75%	41.34%	42.76%	47.00%	23.67%
Response Options			* 6	7	8	9	10
Number of children in the family	No children	N	5	1	9	5	0
		%	16.13%	3.23%	29.03%	16.13%	0.00%
	Couples with 1–2 children	N	35	28	20	20	0
		%	24.31%	19.44%	13.89%	13.89%	0.00%
	Couples with 3–4 children	N	16	15	29	6	0
		%	19.28%	18.07%	34.94%	7.23%	0.00%
	More than 4 children	N	5	2	5	0	0
		%	20.00%	8.00%	20.00%	0.00%	0.00%
	p		0. 688	0. 094	0.002	0.094	-
Total		N	61	46	63	31	0
		%	21.55%	16.25%	22.26%	10.95%	0.00%

.

Response options:

• Joint spiritual formation for spouses and families.
• Strengthening marital and family relationships.
• Preparation for marriage and support for young couples during the early years of married life.
• Support for families in raising children in the faith.
• Support for couples experiencing crises.
• Development of marriage and family groups and communities within parishes.
• Cooperation with family life counsellors and specialists.
• Joint evangelisation and social initiatives.
• No opinion.
• Other (please specify).

The responses most frequently indicated by married couples regarding the areas in which cooperation between family ministry and marriage ministry is most needed were: “support for families in raising children in the faith” (47.00%), “preparation for marriage and support for young couples during the early years of married life” (42.76%), and “strengthening marital and family relationships” (41.34%). The respondents’ answers were relatively consistent, and no statistically significant correlations were identified in relation to these categories.

A total of 36.75% of respondents selected the response “joint spiritual formation for spouses and families”, while 23.67% indicated “support for couples experiencing crises”. In the first case, the relationship proved statistically significant (p = 0.024). This response was most frequently chosen by childless couples (54.84%), followed by couples with three or four children (42.17%) and those with one or two children (32.64%), whereas it was least frequently selected by couples with more than four children.

Similarly, statistically significant differences were observed in relation to the response “support for couples experiencing crises” (p = 0.007). This option was most frequently indicated by couples with more than four children (48.00%), followed by couples with one or two children (24.31%) and those with three or four children (20.48%), while it was least frequently selected by childless couples.

The number of children also influenced responses concerning “joint evangelisation and social initiatives” (22.26%; p = 0.002). This response was most frequently chosen by couples with three or four children (34.94%), followed by childless couples (29.03%) and couples with more than four children (20.00%), whereas it was least frequently selected by couples with one or two children (13.89%).

Other responses included “development of marriage and family groups and communities within parishes” (21.55%) and “cooperation with family life counsellors and specialists” (16.25%). A total of 10.95% of respondents selected the response “No opinion”, while none chose the option “Other (please specify)”.

Pastoral conclusions regarding interconnectedness

The research findings presented above allow for several important conclusions concerning spouses’ expectations regarding cooperation between family ministry and marriage ministry. Overall, the respondents consistently emphasised the importance of formative and preventive pastoral activities. The areas most frequently indicated, such as support for families in raising children in the faith, preparation for marriage and accompaniment of young couples during the early years of married life, as well as the strengthening of marital and family relationships, suggest that respondents perceive pastoral care primarily as a means of building stable and lasting foundations for family life rather than merely responding to emerging crises and difficulties. Moreover, the absence of statistically significant differences in these responses points to a considerable degree of consistency in expectations regardless of the respondents’ specific family situation.

The analysis also demonstrates that pastoral needs vary according to the stage of family life, particularly when the number of children is taken into account. Childless couples more frequently emphasised the need for shared spiritual formation, which may be interpreted as reflecting a desire to deepen their relationship and strengthen their marital identity during the early stages of married life. By contrast, couples with a larger number of children, especially those with more than four, more often highlighted the need for support in crisis situations. This may result from the greater responsibilities and challenges associated with raising a large family. Couples with three or four children most frequently identified evangelisation and social initiatives as important areas of pastoral cooperation, which may indicate a stronger openness to engagement in community and social life.

Although support for couples experiencing crises was not among the most frequently selected responses overall, its importance increased significantly within particular groups of respondents. This finding suggests the need for a more differentiated and context-sensitive pastoral approach, adapted to the specific circumstances of married couples and families. At the same time, the moderate level of responses concerning shared spiritual formation, the development of parish-based marriage and family communities, and cooperation with specialists indicates that these dimensions are perceived as valuable, although secondary to the more immediate needs connected with the everyday functioning of family life.

The relatively low percentage of “No opinion” responses, together with the absence of additional suggestions in the “Other” category, indicates that respondents possess relatively clear and well-defined expectations regarding pastoral care. In light of these findings, it may be concluded that pastoral care for married couples and families should be both comprehensive and flexible, taking into account the diverse needs arising at different stages of family life. Particular emphasis should be placed on formative and preventive activities, while at the same time ensuring adequate support for couples experiencing crises, especially within large families.

Pastoral recommendations regarding interconnectedness

Based on the conclusions presented above, several important recommendations may be formulated concerning cooperation between family ministry and marriage ministry. First and foremost, there is a clear need to strengthen formative and preventive pastoral activities as the foundation of marriage and family ministry. The respondents consistently indicated that the most important forms of pastoral support are those that help to build stable and lasting foundations for family life. Consequently, pastoral initiatives should place particular emphasis on systematic marriage preparation, support for parents in raising children in the faith, and the strengthening of marital and family relationships through long-term accompaniment and formation.

A second important recommendation concerns the need to adapt pastoral initiatives to the different stages of family life. The research findings demonstrate that the expectations and needs of married couples vary depending on their family situation, especially the number of children they have. This indicates the necessity of developing flexible and differentiated forms of pastoral support, ranging from programmes focused on spiritual formation and identity-building for childless couples to more intensive pastoral and practical assistance for large families facing increased responsibilities and challenges. Such an approach would allow pastoral ministry to respond more effectively to the concrete realities of married and family life.

It is also necessary to promote greater integration between formative, communal, and specialist dimensions of pastoral care within a coherent and coordinated pastoral model. Shared spiritual formation, the development of parish-based marriage and family communities, and cooperation with counsellors, educators, and specialists should not function as isolated initiatives, but rather as complementary elements of a broader pastoral strategy. In this context, greater collaboration between parish structures, ecclesial movements, and family support institutions appears particularly important.

Another significant recommendation is the development of a pastoral model based on flexibility, dialogue, and personalisation. The findings suggest that pastoral care should move beyond rigid and standardised forms of ministry in favour of approaches more attentive to the lived experiences, difficulties, and expectations of married couples at different stages of life. This requires a pastoral style rooted in listening, accompaniment, and sensitivity to the diversity of family situations.

Furthermore, the relatively low percentage of “No opinion” responses may indicate that many respondents already possess relatively clear expectations regarding pastoral support. At the same time, this finding suggests the need to continue raising awareness among the faithful concerning the forms of assistance and opportunities for involvement offered by marriage and family ministry. The absence of additional responses in the “Other” category may also indicate that the proposed areas of pastoral activity correspond well to the actual needs and expectations of married couples. Overall, the findings highlight the importance of developing a comprehensive and interconnected pastoral model capable of integrating formative, communal, and practical dimensions of support within the everyday reality of family life.

(B)

Synodality

Synodality, as presented in the teaching of Pope Francis in the context of the renewal of marriage ministry, constitutes one of the fundamental dimensions of the Church’s life understood as a communion of believers journeying together. Its roots can be traced back to the early centuries of Christianity, when assemblies of bishops, clergy, and lay faithful gathered in order to discern questions concerning doctrine, liturgy, and ecclesial discipline. In this way, the synodal mode of ecclesial life gradually developed as an essential expression of the Church’s communal and participatory nature cf. (Sawa 2023, p. 192; Synod of Bishops 2024, p. 13).

In contemporary ecclesial understanding, synodality primarily denotes the People of God journeying together through shared responsibility, cooperation, and participation in the mission of evangelisation. This vision was strongly emphasised by the Second Vatican Council, particularly in Lumen Gentium, which highlights the active participation of the laity in the life and mission of the Church as an indispensable condition for the vitality and effectiveness of the apostolate cf. (Second Vatican Council 1964). In this perspective, synodality is not limited to institutional structures or formal assemblies, but expresses a broader ecclesiological vision in which all the baptised participate, according to their vocation and charisms, in the mission and discernment of the Church.

Synodality therefore encompasses both the hierarchical and collegial dimensions of ecclesial life, including the relationship between the universal Church and the particular Churches, the cooperation of bishops, priests, consecrated persons, and lay faithful, as well as the participation of parish communities and ecclesial movements in pastoral activity. The Church is thus understood as a pilgrim community in which all the baptised share responsibility for the mission of salvation and for the renewal of ecclesial life cf. (Biela 2022, pp. 117–18).

Within this framework, synodality should not be perceived as a one-time event or merely an organisational method, but rather as a permanent style of ecclesial life rooted in dialogue, discernment, listening, and co-responsibility. Pope Francis repeatedly emphasises that this vision also applies to the pastoral care of married couples and families, which should be carried out through cooperation among all states of life within the Church. Consequently, synodality points toward a model of the Church understood as a community in which diverse gifts, vocations, and ministries coexist and mutually enrich one another, while every baptised person possesses a genuine role in the building up of ecclesial communion and pastoral renewal, including within marriage ministry cf. (Dicastery of Laity, Family and Life 2022, pp. 24–25).

In the teaching of Pope Francis, the principle of synodality occupies a central place in shaping the pastoral care of married couples. Synodality is understood as a process of shared ecclesial journeying in which pastors, spouses, families, parish communities, and ecclesial movements actively participate in dialogue, discernment, decision-making, and the implementation of pastoral initiatives cf. (Wielebski 2021, pp. 534–35; Bańka 2024, pp. 11–12). Such an approach reflects the conviction that pastoral ministry becomes more authentic and effective when it is rooted in attentive listening to the lived experiences of families themselves.

In the pastoral care of married couples, synodality is expressed particularly through the active involvement of spouses in pastoral processes, openness to their experiences and expectations, and their participation in shaping parish initiatives and forms of support. Pope Francis emphasises that only through dialogue, participation, and mutual listening can pastoral care truly respond to the concrete realities and challenges faced by contemporary families. In this sense, spouses are not viewed merely as recipients of pastoral care, but also as active subjects and co-responsible participants in the Church’s evangelising mission.

Synodality within marriage ministry also possesses an important structural dimension. It requires cooperation between different ecclesial institutions, parish communities, movements, and pastoral groups in order to coordinate activities and ensure the coherence of pastoral action. Such collaboration contributes to the creation of a stronger sense of community and belonging, while also enabling pastoral initiatives to more effectively address the complex social, cultural, and spiritual challenges confronting modern families cf. (Dobrzyński 2021, pp. 109–30).

Moreover, synodality fosters a culture of dialogue and shared discernment within parish life. Through consultation, participation, and communal responsibility, married couples may become more deeply integrated into the life of the Church and more actively engaged in evangelisation and pastoral service. This participatory model of ministry strengthens not only ecclesial communion but also the sense of responsibility among spouses for the mission of the Church and the transmission of faith within families.

In the teaching of Pope Francis, synodality in marriage ministry is therefore understood as a dynamic process of dialogue, collaboration, participation, and shared responsibility, enabling the Church to accompany married couples and families in a more flexible, inclusive, and effective manner. Such an approach responds more adequately to contemporary social and cultural transformations and allows pastoral ministry to remain closer to the real needs and experiences of married couples cf. (Przygoda 2022, pp. 27–46).

The next question addressed to respondents concerned the most effective ways of involving spouses in synodal activities within marriage ministry. The results of the survey are presented in

Table 2. Areas that the pastoral care of married couples should focus on in implementing synodality, according to the number of children. * The list of responses is provided below the table.

Response Options			* 1	2	3	4	5	6
Number of children in the family	No children	N	11	10	12	10	4	5
		%	35.48%	32.26%	38.71%	32.26%	12.90%	16.13%
	Couples with 1–2 children	N	38	39	60	57	43	40
		%	26.39%	27.08%	41.67%	39.58%	29.86%	27.78%
	Couples with 3–4 children	N	25	33	33	28	30	12
		%	30.12%	39.76%	39.76%	33.73%	36.14%	14.46%
	More than 4 children	N	8	10	4	14	8	7
		%	32.00%	40.00%	16.00%	56.00%	32.00%	28.00%
	p		0.736	0.206	0.111	0.203	0.119	0.089
Total		N	82	92	109	109	85	64
		%	28.98%	32.51%	38.52%	38.52%	30.04%	22.61%
Response Options			* 7	8	9	10	11	12
Number of children in the family	No children	N	5	9	13	9	8	5
		%	16.13%	29.03%	41.94%	29.03%	25.81%	16.13%
	Couples with 1–2 children	N	42	39	45	40	30	17
		%	29.17%	27.08%	31.25%	27.78%	20.83%	11.81%
	Couples with 3–4 children	N	15	19	42	26	19	9
		%	18.07%	22.89%	50.60%	31.33%	22.89%	10.84%
	More than 4 children	N	5	5	10	7	7	3
		%	20.00%	20.00%	40.00%	28.00%	28.00%	12.00%
	p		0.171	0.779	0.037	0.953	0.853	0.894
Total		N	67	72	110	82	64	34
		%	23.67%	25.44%	38.87%	28.98%	22.61%	12.01%

.

Response options:

• Listening to the experiences and needs of married couples and involving them in processes of pastoral discernment.
• Shared responsibility of clergy and laity in planning pastoral activities.
• Creating spaces for dialogue between spouses, families, and pastoral workers.
• Involving married couples in decision-making processes concerning marriage and family ministry at parish and diocesan levels.
• Developing marriage and family groups and strengthening cooperation between them and the parish community.
• Sharing testimonies of faith and jointly seeking new forms of evangelisation.
• Training lay leaders in marriage ministry and preparing spouses to serve as facilitators and companions for other couples.
• Using modern means of communication, such as online meetings and social media, to strengthen community life.
• Joint planning and implementation of parish initiatives.
• Fostering a sense of co-responsibility for the life and mission of the Church.
• Strengthening cooperation between various parish groups and communities.
• No opinion.

The area most frequently identified by respondents as requiring particular attention in order to implement synodality more fully within marriage ministry was “joint planning and implementation of parish initiatives” (38.87%). It is noteworthy that this response was selected significantly more often (p = 0.037) by couples with three or four children (50.60%). It was indicated less frequently by childless couples (41.94%) and by couples with more than four children (40.00%), while couples with one or two children selected this response least frequently (31.25%). A similarly high proportion of respondents indicated “creating spaces for dialogue between spouses, families, and pastoral workers” and “involving married couples in decision-making processes concerning marriage and family ministry in parishes and dioceses” (38.52% each).

Approximately one-third of respondents highlighted “shared responsibility of clergy and laity in planning pastoral activities” (32.51%). In turn, 30.04% selected “the development of marriage and family communities and groups cooperating with one another and with the parish community.” The response concerning “listening to the experiences and needs of married couples and involving them in processes of discernment” was indicated by 28.98% of respondents.

One in four respondents considered “the use of modern means of communication, such as online meetings and social media, to strengthen community life” to be an important area for the implementation of synodality within marriage ministry (25.44%). A comparable proportion pointed to “training lay leaders in marriage ministry and preparing spouses to serve as facilitators and companions for other couples” (23.67%). Slightly fewer respondents identified “sharing testimonies of faith and jointly seeking new forms of evangelisation” and “strengthening cooperation between various parish groups and communities” (22.61%) as important dimensions of synodal pastoral activity.

Almost one in ten respondents (12.01%) selected the response “No opinion.” In this category, the answers remained relatively consistent and no statistically significant correlations were identified.

Pastoral conclusions regarding synodality

The research findings allow for several important conclusions concerning the understanding and implementation of synodality within marriage ministry. Above all, respondents consistently emphasised that the foundation of a synodal model of pastoral care should be the shared planning and implementation of parish initiatives. The relatively high percentage of responses (38.87%), together with the differences observed depending on the number of children, suggests that married couples, particularly families with three or four children, demonstrate a strong willingness to participate actively in parish life and pastoral initiatives. This indicates that synodality is perceived primarily as a practical experience of cooperation and shared responsibility rather than merely as an abstract theological concept.

Equally significant were responses related to the creation of spaces for dialogue and the involvement of married couples in pastoral decision-making processes (38.52% each). These findings demonstrate that the faithful expect genuine participation in the life of the local Church and desire to be treated not only as recipients of pastoral care, but also as active co-responsible participants in shaping pastoral initiatives. Such expectations correspond closely with Pope Francis’ vision of a synodal Church rooted in listening, dialogue, participation, and co-responsibility.

The findings also reveal that respondents understand synodality as extending beyond the relationship between individual believers and clergy. The relatively high percentage of responses concerning shared responsibility between laity and clergy (32.51%) and the development of marriage and family communities (30.04%) suggests that synodality is perceived as a broader network of relationships and cooperation within the ecclesial community. This highlights the importance of parish-based communities, movements, and collaborative initiatives as essential elements of marriage ministry.

Another important aspect concerns listening to the experiences of married couples and involving them in discernment processes (28.98%). Although this response received slightly lower support, it nonetheless reflects the growing importance of participatory and dialogical approaches in contemporary pastoral ministry. Respondents appear increasingly aware that pastoral care should emerge not only from institutional structures, but also from attentive listening to the lived experiences and concrete realities of families.

Moderately lower levels of support for the use of modern means of communication (25.44%) and for the training of lay leaders in marriage ministry (23.67%) suggest that respondents recognise the importance of these elements, although they tend to perceive them primarily as supportive instruments rather than central expressions of synodality itself. Similar observations apply to the sharing of testimonies of faith and cooperation between parish communities, which were indicated by approximately 22–23% of respondents.

Finally, the relatively low percentage of “No opinion” responses (12.01%) indicates that respondents possess a relatively clear and conscious understanding of synodality, even if they do not always express it using theological terminology. Overall, the findings suggest that synodality within marriage ministry is understood primarily in terms of practical cooperation, dialogue, participation, and shared responsibility for parish and ecclesial life, with particular emphasis placed on the active involvement of married couples in pastoral planning and decision-making processes.

Pastoral proposals regarding synodality

Based on the conclusions presented above, several concrete proposals may be formulated concerning the development of a synodal model of marriage ministry. First and foremost, married couples should be genuinely and systematically involved in the planning, implementation, and evaluation of pastoral activities within parish and diocesan life. The research findings clearly demonstrate that respondents understand synodality primarily in terms of collaboration, participation, and shared responsibility. Consequently, it is essential to establish pastoral structures and practices that provide lay faithful, especially married couples and families, with a real opportunity to contribute to decision-making processes and to shape the direction of pastoral initiatives.

A second important recommendation concerns the expansion of spaces for dialogue between spouses, families, and pastoral workers. The expectations expressed by respondents indicate that such dialogue should not be occasional or limited to specific pastoral events, but rather continuous and systematic. Regular opportunities for mutual listening, shared discernment, and the exchange of experiences may contribute not only to a better understanding of the real needs of families, but also to the development of stronger relationships and greater trust within parish communities. In this sense, dialogue becomes both a method and a fundamental expression of synodality.

Another key proposal is the strengthening of co-responsibility between clergy and laity in the life of the Church. This requires moving beyond a predominantly top-down and clerical model of pastoral ministry toward a more participatory and community-oriented approach. In practical terms, this also involves supporting stable married couples and families as important partners in pastoral activity and recognising their experiences and testimonies as valuable resources for the discernment of pastoral priorities. The systematic inclusion of spouses in pastoral reflection and consultation may help to ensure that pastoral initiatives remain more closely connected to the everyday realities of married and family life.

An additional recommendation concerns the development and strengthening of parish-based marriage and family communities. Such groups may create an environment of mutual support, formation, and cooperation, while also fostering a stronger sense of belonging and responsibility for the local Church. The research findings suggest that respondents value pastoral initiatives rooted in concrete interpersonal relationships and community life rather than purely institutional structures. For this reason, synodality in marriage ministry should be realised not only through formal pastoral programmes, but also through the cultivation of living communities capable of accompanying couples at different stages of married and family life.

Although respondents regarded the use of modern communication tools and the training of lay leaders as somewhat secondary dimensions of synodality, these elements nonetheless remain important. Online meetings, social media, and digital communication platforms may facilitate contact between families, strengthen community ties, and support the organisation of pastoral initiatives, particularly in contemporary social conditions shaped by mobility and rapid communication. Similarly, the formation of lay leaders and the preparation of spouses to serve as mentors, facilitators, and companions for other couples may significantly contribute to the development of a more participatory and sustainable pastoral model.

It is also necessary to promote stronger integration between various parish groups, movements, and areas of pastoral activity. Synodality should not remain confined to one sector of parish life, but rather become a broader ecclesial culture permeating the entire life of the local Church. Greater cooperation between family ministry, youth ministry, catechesis, social ministry, and ecclesial movements may contribute to a more coherent and effective pastoral approach capable of responding more adequately to the complex challenges facing contemporary families.

The recommendations emerging from the research therefore indicate that synodality in marriage ministry should be implemented primarily through practical cooperation, dialogue, participation, and shared responsibility. At the same time, these processes should be supported by the development of communities, structures of consultation, and organisational tools that enable married couples and families to participate actively and meaningfully in the life and mission of the Church.

(C)

Continuity

Pope Francis, presenting continuity as one of the key principles in the renewal of marriage ministry, emphasises the need to move beyond isolated and one-off pastoral initiatives in favour of a long-term and process-oriented approach extending throughout the various stages of married and family life. Such continuity constitutes an essential condition for effectively accompanying children, young people, engaged couples, spouses, and families in their human, spiritual, and ecclesial development. This perspective is particularly important in the context of contemporary culture, which is frequently characterised by fragmentation, instability, rapid social change, and the weakening of durable moral and spiritual reference points cf. (Stala 2011, pp. 23–26).

Within such a cultural context, education and pastoral formation should seek to counteract the contemporary crisis of values by supporting the integral development of the human person. This development must be grounded in a proper relationship between truth, love, freedom, and responsibility. Of particular significance in this process is religious education, which gradually introduces individuals into communion with God through sacramental life, the discovery of faith, and the conscious living out of Christian vocation in ways appropriate to each stage of human development cf. (Kostorz 2024, pp. 337–50). In this perspective, continuity is not limited to the transmission of doctrinal content, but also includes the gradual shaping of mature Christian identity and the development of stable attitudes rooted in faith.

Continuity in pastoral ministry also involves sustained accompaniment in the process of vocational discernment, whether directed toward marriage, priesthood, or consecrated life. This accompaniment should encompass the entire path of formation, beginning within the family environment and continuing through school education, catechesis, parish life, and participation in ecclesial communities, eventually leading to direct preparation for marriage and lifelong formation within married life itself. Through such a gradual and integrated process, individuals are better able to develop a mature understanding of responsibility for their own lives, relationships, and future vocation.

According to Pope Francis, one of the greatest contemporary threats to marriage and family life is the so-called “culture of the temporary,” which weakens the capacity for definitive commitments and undermines the stability of vocational identity. For this reason, the Pope stresses the importance of safeguarding and nurturing one’s vocation through continuous care, formation, and spiritual growth cf. (Pyźlak 2024, pp. 32–33; Sproncel 2022, pp. 150–63). Marriage is therefore understood not as a single event concluded on the wedding day, but as a lifelong vocation requiring constant renewal, perseverance, and accompaniment.

The continuity of marriage ministry is also closely connected with the process of Christian initiation, rooted in the sacraments of Baptism, Confirmation, and the Eucharist. Pope Francis emphasises that preparation for marriage should not begin only shortly before the celebration of the sacrament, but rather should develop progressively from childhood onward through family life, catechesis, and participation in the ecclesial community. Such a process enables individuals to arrive at a mature, conscious, and enduring experience of both faith and vocation.

In the teaching of Pope Francis, continuity therefore becomes a fundamental characteristic of authentic pastoral care for married couples. Pastoral ministry cannot be reduced to occasional meetings, pre-marital courses, or crisis interventions alone. Rather, it should accompany spouses continuously throughout the entirety of married life, including preparation for marriage, the celebration of the sacrament, the first years of married life, parenthood, periods of difficulty, and later stages of family life cf. (Rymsza 2012, pp. 191–201).

Continuity in pastoral care means that the Church accompanies married couples in a systematic and sustained manner, offering spiritual, formative, educational, and practical support throughout the different stages of their shared journey. Pope Francis underlines that such continuity enables spouses to deepen their marital bond, strengthen their spiritual life, and respond more effectively to the challenges and crises of contemporary family life cf. (Pyźlak 2018, pp. 124–25). This long-term accompaniment also contributes to maintaining stronger bonds between families and the ecclesial community, preventing pastoral disengagement and isolation.

The principle of continuity remains closely connected with other important dimensions of pastoral ministry, particularly accompaniment, discernment, and integration. Together, these elements contribute to the creation of a coherent and sustainable pastoral process rooted in long-term relationships and gradual formation. Pope Francis warns that the absence of continuity in pastoral care may lead to superficial formation, weakened participation in ecclesial life, and difficulties in fully understanding and living the sacrament of marriage.

In this perspective, continuity should be understood not merely as the repetition of pastoral activities over time, but as a dynamic and integrated process of accompaniment that responds to the changing needs and experiences of married couples and families. It is precisely this ongoing and faithful presence of the Church in the everyday realities of family life that allows marriage ministry to become more credible, effective, and responsive to the challenges of the modern world cf. (Frączek 2022, pp. 6–7).

Respondents were also asked which pastoral activities most effectively ensure continuity within marriage ministry. The results of the survey are presented in

Table 3. Activities ensuring the continuity of marriage pastoral care, according to respondents, by number of children. * The list of responses is provided below the table.

Response Options			* 1	2	3	4	5
Number of children in the family	No children	N	18	8	13	11	6
		%	58.06%	25.81%	41.94%	35.48%	19.35%
	Couples with 1–2 children	N	70	50	45	57	51
		%	48.61%	34.72%	31.25%	39.58%	35.42%
	Couples with 3–4 children	N	55	23	32	44	20
		%	66.27%	27.71%	38.55%	53.01%	24.10%
	More than 4 children	N	8	11	7	5	15
		%	32.00%	44.00%	28.00%	20.00%	60.00%
	p		0.008	0.343	0.475	0.018	0.002
Total		N	151	92	97	117	92
		%	53.36%	32.51%	34.28%	41.34%	32.51%
Response Options			* 6	7	8	9	10
Number of children in the family	No children	N	11	3	3	5	0
		%	35.48%	9.68%	9.68%	16.13%	0.00%
	Couples with 1–2 children	N	32	37	26	16	0
		%	22.22%	25.69%	18.06%	11.11%	0.00%
	Couples with 3–4 children	N	31	16	7	6	0
		%	37.35%	19.28%	8.43%	7.23%	0.00%
	More than 4 children	N	5	10	2	5	0
		%	20.00%	40.00%	8.00%	20.00%	0.00%
	p		0.040	0.053	0.040	0.142	-
Total		N	66	79	66	38	0.00%
		%	23.32%	27.92%	23.32%	13.43%	0.00%

.

Response options:

• Ongoing and systematic formation for married couples.
• Establishing and developing marriage and family communities within parishes and dioceses.
• Ensuring the presence of priests and counsellors specialising in marriage ministry within parish communities.
• Involving married couples in leading meetings, facilitating groups, and accompanying other couples.
• Organising parish initiatives and events involving married couples at different stages of married and family life.
• Strengthening cooperation between marriage ministry and other areas of pastoral care, including ministry to families, youth, children, and university students.
• Developing long-term pastoral programmes for married couples and families.
• Creating opportunities for married couples to share their experiences and testimonies.
• No opinion.
• Other (please specify).

The measure most frequently identified by respondents as best ensuring the continuity of marriage ministry was “ongoing and systematic formation for married couples” (53.36%). This response was selected particularly often by couples with three or four children (66.27%) and by childless couples (58.06%). It was indicated less frequently by couples with one or two children (48.61%), and least frequently by couples with more than four children (32.00%). These differences proved statistically significant (p = 0.008).

The second most frequently selected measure was “the involvement of married couples themselves in leading meetings, facilitating groups, and accompanying other couples” (41.34%). In this case, the response was most commonly indicated by couples with three or four children (53.01%), followed by couples with one or two children (39.58%) and childless couples (35.48%), while it was least frequently selected by couples with more than four children (20.00%).

Approximately one-third of respondents highlighted “the presence within the parish of priests and counsellors specialising in marriage ministry” (34.28%). In this category, respondents’ answers remained relatively consistent and no statistically significant correlations were observed. A similar proportion of respondents selected “establishing and developing marriage and family communities within parishes and dioceses” and “organising parish initiatives and events involving married couples at different stages of married and family life” (32.51%). In the latter case, statistically significant differences were identified (p = 0.002). This response was most frequently chosen by couples with more than four children (60.00%), followed by couples with one or two children (35.42%) and those with three or four children (35.42%), whereas it was least frequently selected by childless couples (19.35%).

The remaining responses were indicated somewhat less frequently. Slightly more than one-quarter of respondents selected “developing long-term pastoral programmes for married couples and families” (27.92%). In this category, no statistically significant correlations were observed. A smaller proportion of respondents (23.32%) identified “strengthening cooperation between marriage ministry and other areas of pastoral care, including ministry to families, youth, children, and university students” and “creating opportunities for married couples to share their experiences and testimonies” as important measures ensuring continuity in marriage ministry.

In the first of these categories, the highest percentage of responses was recorded among couples with three or four children (37.35%) and childless couples (35.48%), while lower percentages were observed among couples with one or two children (22.22%) and those with more than four children (20.00%). These differences were statistically significant (p = 0.040). In the second category, concerning the sharing of experiences and testimonies, the response was most frequently selected by couples with one or two children (18.06%), followed by childless couples (9.68%), couples with three or four children (8.43%), and couples with more than four children (8.00%). Here as well, statistically significant differences were identified (p = 0.040).

More than one in ten respondents (13.43%) selected the response “No opinion” regarding which activities most effectively ensure continuity within marriage ministry. In this category, respondents’ answers were relatively consistent and no statistically significant correlations were found. None of the respondents selected the option “Other (please specify)” (0.00%).

Pastoral conclusions regarding continuity

The research findings allow for several important conclusions concerning the respondents’ understanding of continuity within marriage ministry. Above all, the activity most frequently identified as ensuring continuity in pastoral care was “ongoing and systematic formation for married couples” (53.36%). This result clearly indicates that respondents perceive continuity primarily as a long-term and gradual process of spiritual, relational, and personal formation rather than as a series of occasional pastoral initiatives or isolated events. Continuity is therefore understood as sustained accompaniment integrated into the everyday realities of married and family life. The differences observed depending on the number of children are also noteworthy. Couples with three or four children, as well as childless couples, attached particular importance to systematic formation, which may reflect both the need for ongoing spiritual support and the desire to strengthen marital identity at different stages of family life.

The second most significant factor identified by respondents was the active involvement of married couples themselves in leading meetings, facilitating groups, and accompanying other spouses (41.34%). This finding demonstrates that continuity in marriage ministry is not understood merely in terms of receiving pastoral assistance, but also as active participation, co-responsibility, and engagement in the life of the ecclesial community. Such an understanding corresponds closely with Pope Francis’ communitarian and participatory vision of the Church, in which married couples are not passive recipients of ministry but active co-creators of pastoral life. Particularly strong openness toward this form of involvement was visible among couples with three or four children, which may indicate a greater readiness for pastoral engagement among families with more developed experiences of married and family life.

Other important dimensions of continuity included the presence within the parish of priests and specialist counsellors dedicated to marriage ministry (34.28%), as well as the establishment and development of marriage and family communities and parish initiatives involving married couples at different stages of life (32.51%). These findings suggest that respondents perceive continuity not only in terms of formal pastoral programmes, but also through the existence of stable relationships, regular accompaniment, and accessible pastoral support within the parish environment. In particular, the relatively high level of interest expressed by families with more than four children in parish events and communal initiatives may indicate a stronger need for integration, community support, and opportunities for shared participation in ecclesial life.

Slightly lower, though still significant, levels of support were recorded for long-term pastoral programmes (27.92%), cooperation between different areas of pastoral ministry, and opportunities for married couples to exchange experiences and testimonies (approximately 23%). These results suggest that respondents recognise the value of systemic and structural forms of pastoral organisation; however, they tend to perceive them more as supportive and complementary elements rather than as the central foundation of continuity itself. Greater importance appears to be attached to concrete relationships, regular accompaniment, and sustained communal life.

The relatively low percentage of “No opinion” responses (13.43%) indicates that respondents possess a relatively clear and well-defined understanding of what continuity in marriage ministry should involve. At the same time, the complete absence of responses in the “Other” category confirms the consistency and coherence of respondents’ expectations regarding pastoral support. Overall, continuity in marriage ministry is understood primarily as a stable, systematic, and participatory process rooted in long-term accompaniment, ongoing formation, active involvement of spouses, and community life. This model integrates formative, communal, and co-responsible dimensions of pastoral care, while placing particular emphasis on regularity, relational support, and the integration of pastoral activity into the daily experiences of married couples and families.

Pastoral recommendations regarding continuity

The research findings indicate that long-term and systematic formation should constitute the fundamental pillar of marriage ministry. Such formation ought to be deeply rooted in the everyday realities of married and family life and adapted to the changing needs associated with different stages of marriage and parenthood. Particular attention should be given to the diversity of family situations, including the needs of childless couples, young spouses at the beginning of married life, and large families facing increased responsibilities and challenges. Formation programmes should therefore be gradual, process-oriented, and flexible enough to accompany couples throughout the whole course of married and family life rather than being limited to the period immediately preceding the celebration of marriage.

An equally important recommendation concerns the active involvement of spouses themselves in pastoral ministry. Married couples should be encouraged and prepared to participate in facilitating meetings, leading parish groups and communities, and accompanying other couples, especially those experiencing difficulties or entering new stages of family life. Such an approach reflects a pastoral model based not merely on receiving pastoral services, but on participation, co-responsibility, and mutual accompaniment within the ecclesial community. The findings suggest that spouses are more willing to engage in pastoral activity when they perceive themselves not only as beneficiaries of ministry, but also as active subjects contributing to the life and mission of the Church.

Another important element of continuity is ensuring the stable presence of priests, counsellors, and pastoral workers specialising in marriage and family ministry. Their role should extend beyond the organisation of activities and include long-term accompaniment, discernment, spiritual guidance, and practical support adapted to the concrete circumstances of married and family life. Respondents clearly value pastoral relationships rooted in accessibility, trust, and continuity of contact, which suggests the need for a more relational and less event-oriented pastoral approach.

The findings also highlight the importance of supporting the creation and development of marriage and family communities, as well as organising parish initiatives involving married couples of different ages and family situations. Such activities foster integration, strengthen interpersonal relationships, and contribute to the building of a sense of belonging within the local Church. This appears particularly significant for large families, who often demonstrate a stronger need for community support and opportunities for shared participation in ecclesial life. Parish events, retreats, workshops, and family-oriented initiatives may therefore become important spaces of accompaniment, formation, and mutual encouragement.

It is likewise worth developing pastoral initiatives that enable married couples to share testimonies and experiences of married and family life. The exchange of experiences may help to create bonds of trust and solidarity between spouses while also offering practical and spiritual support, especially for couples in the earlier stages of marriage. Such testimony-based pastoral activity contributes to building authentic communities rooted in lived experience rather than solely in institutional structures.

Pastoral planning should also take into account differences related to the number of children and the stage of married life, since these factors significantly influence pastoral needs, opportunities for involvement, and expectations regarding forms of support. A more personalised and differentiated pastoral approach would allow the Church to respond more effectively to the concrete realities of family life and to avoid overly uniform or standardised models of ministry.

Furthermore, the relatively low percentage of “No opinion” responses suggests that respondents possess relatively clear expectations regarding the continuity of marriage ministry. At the same time, this finding points to the need for the Church to communicate its vision of marriage ministry and the forms of support available to families more clearly and consistently. Greater visibility and accessibility of pastoral initiatives may encourage broader participation and deeper engagement among married couples.

Overall, the continuity of marriage ministry should be built primarily upon regular formation, long-term accompaniment, the active participation of spouses, and the development of parish communities. These dimensions should be supported by appropriate pastoral structures and coordinated pastoral planning. The integration of formative, relational, communal, and institutional elements appears essential for the development of an effective pastoral model, with particular emphasis placed on initiatives rooted in the everyday experiences and concrete realities of married and family life.

4. Conclusions

The analysis undertaken in this article demonstrates that, in the teaching of Pope Francis, the pastoral care of married couples cannot be reduced to a set of formal activities or to short-term preparation for the sacrament of marriage. Rather, the Pope proposes a comprehensive and process-oriented vision of marriage ministry inspired by the model of catechumenal initiation known from Christian preparation for Baptism, yet adapted to the realities of married and family life cf. (Pyźlak 2025a, pp. 151–53). This perspective reflects a broader pastoral renewal within the Church, emphasising accompaniment, discernment, participation, and gradual formation rooted in lived human experience cf. (Pope Francis 2016, pp. 151–61).

The principal aim of this article was to analyse Pope Francis’ teaching on the pastoral care of married couples, identify its key directions of renewal, and examine their practical implications in the light of empirical research conducted among married couples. The findings confirm that the renewal of marriage ministry proposed by Pope Francis is fundamentally grounded in three interconnected principles: interconnectedness, synodality, and continuity. These principles form a coherent pastoral vision that seeks to integrate theological formation, ecclesial communion, and practical accompaniment within the everyday realities of married and family life.

According to Pope Francis, marriage and family life require a gradual and integral process of formation that extends beyond the transmission of doctrinal principles and includes practical accompaniment, spiritual growth, relational maturity, and vocational discernment. Such an approach enables engaged couples and spouses to enter more consciously into the sacramental reality of marriage, deepen their mutual bond of love and responsibility, and develop the skills necessary for communication, dialogue, and the resolution of conflicts. In this perspective, pastoral care becomes a continuous process accompanying couples throughout the various stages of married and family life rather than a limited preparation preceding the wedding ceremony cf. (Dicastery of Laity, Family and Life 2022, pp. 19–25).

The empirical findings presented in the article indicate that married couples particularly value those dimensions of pastoral care that are formative, relational, and community-oriented. Respondents consistently emphasised the importance of systematic and ongoing formation, support in raising children in the faith, and initiatives strengthening marital and family relationships. Equally significant was the expectation that spouses themselves should participate actively in pastoral ministry through dialogue, shared responsibility, and involvement in parish initiatives. These findings correspond closely with Pope Francis’ vision of a synodal and participatory Church in which married couples are not merely recipients of pastoral care, but also active subjects contributing to the life and mission of the ecclesial community.

The research also demonstrates that respondents perceive continuity in pastoral care primarily in terms of long-term accompaniment rooted in the everyday realities of married life. Activities such as systematic formation, the development of parish communities, and the involvement of spouses in accompanying other couples were regarded as particularly important. At the same time, structural or institutional solutions alone were considered insufficient unless they were accompanied by authentic interpersonal relationships and practical support adapted to the concrete experiences of families.

The study further allows contemporary marriage ministry to be situated within the broader demographic and religious context of the surveyed married couples. Differences in responses depending on the number of children, stage of family life, and degree of religious involvement reveal the necessity of developing differentiated and flexible pastoral models capable of responding to diverse pastoral needs. In this respect, the research contributes to ongoing theological and pastoral reflection concerning the integration of formative, communal, and institutional dimensions of marriage ministry within the contemporary socio-religious context of the Church in Poland.

Ultimately, the analysis confirms that the renewal of the pastoral care of marriage proposed by Pope Francis should adopt a comprehensive and integrated character. Effective marriage ministry requires cooperation between various ecclesial structures and pastoral environments, the active participation of lay faithful in pastoral discernment and decision-making, and long-term accompaniment rooted in attentiveness to the lived experiences of married couples and families. The pastoral model emerging from Pope Francis’ teaching therefore places clear priority on relationships, dialogue, community life, and gradual formation rather than on exclusively institutional or juridical approaches.

Further research on marriage ministry inspired by Pope Francis’ teachings may contribute to the development of more coherent, practical, and context-sensitive models of pastoral accompaniment. Such research remains particularly important in light of the profound cultural, social, and religious transformations affecting contemporary families. Continued theological reflection combined with empirical pastoral analysis may help the Church to develop more effective forms of support for married couples, strengthen the relationship between families and ecclesial communities, and foster a deeper understanding of marriage as a lifelong Christian vocation and path of holiness.