(13) Like every other human problem, the problem of de facto unions must also be taken up from a rational perspective, more precisely, from “right reason”.[14][14] With this term from classical ethics, it is stressed that the interpretation of reality and the judgment of reason must be objective, and free from conditioning, such as disorderly affectivity or weakness in considering sorrowful situations that inclines toward a superficial kind of compassion, eventual ideological prejudices, social or cultural pressures, conditioning by lobbies or political parties.  Of course, Christians have a vision of marriage and the family whose anthropological and theological foundation is rooted harmoniously in the truth that comes from the Word of God, Tradition, and the Magisterium of the Church.[15][15]  But the light of the faith itself teaches that the reality of the sacrament of marriage is not something subsequent or extrinsic, or just an external “sacramental” addition to the spouses’ love; it is the natural reality of conjugal love that has been assumed by Christ as a sign and means of salvation in the order of the New Law.  Consequently, the problem of de facto unions can and must be faced from the viewpoint of right reason.  It is not a question primarily of Christian faith but of rationality.  The tendency to oppose denominational “Catholic thought” on this matter to “lay thought” is erroneous.[16][16]