This thesis has analysed ecclesiastical documents, theological thesis and official lecture which had a big influence on the making of the apostolic exhortation Amoris laetitia. Even though the indissolubility of marriage is unquestionable in the Church's tradition, Origen and Basil accepted that local churches have tolerated a second marriage during the first spouse's lifetime with the possibility of communion under specific circumstances while being aware that it is opposed to the Holy Scripture. Church councils do not allow a second marriage during the first spouse's lifetime, but synods in Verberie and Compiègne have allowed it since the second half of the 8th century in case of infidelity and immoral acts with an appeal to abstinence of the innocent spouse. The Council of Trent (1563) approved of previous councils (Lyion and Florence) when it comes to not being allowed to have more wives at the same time. Orthodox churches allow a second marriage by the principle of oikonomia due to the fact that divorce is not only based on physical, but also on moral death of the union. Cardinal Walter Kasper proposed Joseph Ratzinger's interpretation regarding the communion of divorced and civilly married people which is inspired by Basil's point of view and whose description of the conditions and circumstances can be found in Amoris laetitia. Instrumentum laboris (2014) reports that ''the prevailing tendency among some of the clergy is to resolve the issue by simply complying with the request for access to the sacraments''. Some synod fathers spoke about the possibility of receiving sacraments under precisely specified circumstances in Relatio synodi (2014) which preceded Amoris laetitia. Veritatis splendor in number 81 states that ''circumstances or intentions can never transform an act intrinsically evil by virtue of its object into an act 'subjectively' good or defensible as a choice'', but the example of the Congregation for the Doctrine of the Faith in Declaration on Euthanasia (1980) states that ''the nature of this act of killing, which will always be in itself something to be rejected'' (which means that the act is: in itself evil or intrinsece malum) and that ''by reason of prolonged and barely tolerable pain, for deeply personal or other reasons (...) the guilt of the individual may be reduced or completely absent''. Amoris laetitia in number 302 states that ''a negative judgment about an objective situation does not imply a judgment about the imputability or culpability of the person involved''. There are distinguishing mitigating circumstances regarding the second marriage between divorced people according to number 298 Amoris laetitia (a second union consolidated over time, with new children, proven fidelity, generous self giving, Christian commitment, a consciousness of its irregularity and of the great difficulty of going back without feeling in conscience that one would fall into new sins). Amoris laetitia in number 300 issues a examination of conscience (The divorced and remarried should ask themselves: how did they act towards their children when the conjugal union entered into crisis; whether or not they made attempts at reconciliation; what has become of the abandoned party; what consequences the new relationship has on the rest of the family and the community of the faithful; and what example is being set for young people who are preparing for marriage.) Number 300 Amoris laetitia, which talks about the divorced and civilly married, states points of view in favour of avoiding double moral standard and the danger of misunderstanding in case of which every priest can arrange sacramental benefits: responsible personal and pastoral discernment of particular cases in order to recognise the level of responsibility which is different for each case because the consequences or the impacts of some rule do not always necessarily need to be the same. This is also the case with regard to sacramental discipline, since discernment can recognize that in a particular situation no grave fault exists (cf. Evangelii Gaudium, no. 44 and 47). Priests have the duty to accompany the divorced and remarried in helping them to understand their situation according to the teaching of the Church and the guidelines of the bishop because of the examination of conscience concerning the spouse and children from the sacramental marriage and new civil marriage. Observing and distinguishing while talking with the priest in foro interno helps them to become aware of their new state in front of God and to make the right judgement about obstacles to more complete involvement in the life of the Church. The answer to the question of divorced and civilly married people receiving sacraments is not clearly indicated in the main text Amoris laetitia, yet Pope Francis states that at number 305 by saying that ''because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can'' receive ''the Church’s help'' which is explained in the note 351 as ''the help of the sacrament'' where ''the confessional'' and ''the Eucharist'' are also mentioned.