Familiaris Consortio – Part 3
APOSTOLIC EXHORTATION
FAMILARIS CONSORTIO – REGARDING THE ROLE OF THE CHRISTIAN FAMILY IN THE MODERN WORLD OF HIS HOLINESS POPE JOHN PAUL II
To: The Episcopate, to the Clergy and to the Faithful of the Whole Catholic Church
Part Three – The Role of the Christian Family
17. Family, Become What Your Are
The family finds in the plan of God the Creator and Redeemer not only its ‘identity’, what it ‘is’, but also its ‘mission’, what I can and should ‘do’. The role that God calls the family to perform in history derives from what the family is; its role represents the dynamic and existential development of what it is. Each family finds within itself a summons that cannot be ignored, and that specifies both its dignity and its responsibility: family ‘become’ what you ‘are.’
Accordingly, the family must go back to the “beginning” of God’s creative act, if it is to attain self-knowledge and self-realization in accordance with the inner truth not only of what it is but also of what it does in history. And since in God’s plan it has been established as an “intimate community of life and love,” [1] the family has the mission to become more and more what it is, that is to say, a community of life and love, in an effort that will find fulfillment, as will everything created and redeemed, in the Kingdom of God. Looking at it in such a way as to reach its very roots, we must say that the essence and role of the family are in the final analysis specified by love. Hence the family has ‘the mission to guard, reveal and communicate love’, and this is a living reflection of and a real sharing in God’s love for humanity and the love of Christ the Lord for the Church his bride.
Every particular task of the family is an expression and concrete actuation of that fundamental mission. We must therefore go deeper into the unique riches of the family’s mission and probe its contents, which are both manifold and unified.
Thus, with love as its point of departure and making constant reference to it, the recent Synod emphasized four general tasks for the family: (1) forming a community of persons; (2) serving life; (3) participating in the development of society; (4) sharing in the life and mission of the Church.
I – Forming A Community of Persons
18. Love As the Principle and Power of Communion
The family, which is founded and given life by love, is a community of persons: of husband and wife, of parents and children, of relatives. Its first task is to live with fidelity the reality of communion in a constant effort to develop an authentic community of persons.
The inner principle of that task, its permanent power and its final goal is love: without love the family is not a community of persons and, in the same way, ‘without love the family cannot live, grow and perfect itself as a community of persons’. What I wrote in the Encyclical REDEMPTOR HOMINIS applies primarily and especially within the family as such: “Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it”. [2]
The love between husband and wife and, in a derivatory and broader way, the love between members of the same family–between parents and children, brothers and sisters and relatives and members of the household–is given life and sustenance by an unceasing inner dynamism leading the family to ever deeper and more intense ‘communion’, which is the foundation and soul of the ‘community’ of marriage and the family.
19. The Indivisible Unity of Conjugal Communion
The first communion is the one which is established and which develops between husband and wife: by virtue of the covenant of married life, the man and woman “are no longer two but one flesh” [3] and they are called to grow continually; in their communion through day-to-day fidelity to their marriage promise of total mutual self-giving.
This conjugal communion sinks its roots in the natural complementarity that exists between man and woman, and is nurtured through the personal willingness of the spouses to share their entire life-project, what they have and what they are: for this reason such communion is the fruit and the sign of a profoundly human need. But in the Lord Christ God takes up this human need, confirms it, purifies it and elevates it, leading it to perfection through the sacrament of Matrimony: the Holy Spirit who is poured out in the sacramental celebration offers Christian couples the girt of a new communion of love that is the living and real image of that unique unity which makes of the Church the indivisible Mystical Body of the Lord Jesus.
The gift of the Spirit is a commandment of life for Christian spouses and at the same time a stimulating impulse so that every day they may progress towards an ever richer union with each other on all levels — of the body, of the character, of the heart, of the intelligence and will, of the soul [4] –revealing in this way to the Church and to the world the new communion of love, given by the grace of Christ.
Such a communion is radically contradicted by polygamy: this, in fact, directly negates the plan of God which was revealed from the beginning, because it is contrary to the equal personal dignity of men and women who in matrimony give themselves with a love that is total and therefore unique and exclusive. As the Second Vatican Council writes: “Firmly established by the Lord, the unity of marriage will radiate from the equal personal dignity of husband and wife, a dignity of husband and wife, a dignity acknowledged by mutual and total love.” [5]
20. An Indissoluble Communion
Conjugal communion is characterized not only by its unity but also by its indissolubility: “As a mutual gift of two persons, this intimate union, as well as the good of children, imposes total fidelity on the spouses and argues for an unbreakable oneness between them.” [6]
It is a fundamental duty of the Church to reaffirm strongly, as the Synod Fathers did, the doctrine of the indissolubility of marriage. To all those who, in our times, consider it too difficult, or indeed impossible, to be bound to one person for the whole of life, and to those caught up in a culture that rejects the indissolubility of marriage and openly mocks the commitment of spouses to fidelity, it is necessary to reconfirm the good news of the definitive nature of that conjugal love that has in Christ its foundation and strength. [7]
Being rooted in the personal and total self-giving of the couple, and being required by the good of children, the indissolubility of marriage finds its ultimate truth in the plan that God has manifested in his revelation: he wills and he communicates the indissolubility of marriage as a fruit, a sign and a requirement of the absolutely faithful love that God has for man and that the Lord Jesus has for the Church.
Christ renews the first plan that the Creator inscribed in the hearts of man and woman, and in the celebration of the sacrament of matrimony offers “a new heart”: thus the couples are not only able to overcome “hardness of heart,” [8] but also and above all they are able to share the full and definitive love of Christ, the new and eternal Covenant made flesh. Just as the Lord Jesus is the “faithful witness,” [9] the “yes” of the promises of God [10] and thus the supreme realization of the unconditional faithfulness with which God loves his people so Christian couples are called to participate truly in the irrevocable indissolubility that binds Christ to the Church his bride, loved by him to the end. [11]
The gift of the sacrament is at the same time a vocation and commandment for the Christian spouses, that they may remain faithful to each other forever, beyond every trial and difficulty, in generous obedience to the holy will of the Lord: “What therefore God has joined together, let not man put asunder.” [12]
To bear witness to the inestimable value of the indissolubility and fidelity of marriage is one of the most precious and most urgent tasks of Christian couples in our time. So, with all my Brothers who participate in the Synod of Bishops, I praise and encourage those numerous couples who, though encountering no small difficulty, preserve and develop the value of indissolubility: thus, in a humble an courageous manner, they perform the role committed to them of being in the world a “sign” –a small and precious sign, sometimes also subjected to temptation, but always renewed — of the unfailing fidelity with which God and Jesus Christ love each and every human being. But it is also proper to recognize the value of the witness of those spouses who, even when abandoned by their partner, with the strength of faith and of Christian hope have not entered a new union: these spouses too give an authentic witness to fidelity, of which the world today has a great need. For this reason they must be encouraged and helped by the pastors and the faithful of the Church.
21. The Broader Communion of the Family
Conjugal communion constitutes the foundation on which is built the broader communion of the family, of parents and children, of brothers and sisters with each other, of relatives and other members of the household.
This communion is rooted in the natural bonds of flesh and blood, and grows to its specifically human perfection with the establishment and maturing of the still deeper and richer bonds of the spirit: the love that animates the interpersonal relationships of the different members of the family constitutes the interior strength that shapes and animates the family communion and community.
The Christian family is also called to experience a new and original communion which confirms and perfects natural and human communion. In fact the grace of Jesus Christ, “the first-born among many brethren,” [13] is by its nature and interior dynamism “a grace of brotherhood”, as Saint Thomas Aquinas calls it. [14] The Holy Spirit, who is poured forth in the celebration of the sacraments, is the living source and inexhaustible sustenance of the supernatural communion that gathers believers and links them with Christ and with each other in the unity of the Church of God. The Christian family constitutes a specific revelation and realization of the ecclesial communion, and for this reason too it can and should be called “the domestic Church.” [15]
All members of the family, each according to his or her own gifts have the grace and responsibility of building, day by day, the communion of persons, making the family “a school of deeper humanity,” [16] this happens where there is care and love for the little ones, the sick, the aged; where there is mutual service every day; when there is a sharing of goods, of joys and of sorrows.
A fundamental opportunity for building such a communion is constituted by the educational exchange between parents and children, [17] in which each gives and receives. By means of love, respect and obedience towards their parents, children offer their specific and irreplaceable contribution to the construction of an authentically human and Christian family. [18] They will be aided in this if parents exercise their unrenounceable authority as a true and proper “ministry”, that is, as a service to the human and Christian well-being of their children, and in particular as a service aimed at helping them acquire a truly responsible freedom, and if parents maintain a living awareness of the “gift” they continually receive from their children.
Family communion can only be preserved and perfected through a great spirit of sacrifice. It requires, in fact, a ready and generous openness of each and all to understand, to forbearance, to pardon, to reconciliation. There is no family that does not know how selfishness, discord, tension and conflict violently attack and at times mortally wound its own communion: hence there arise the many and varied forms of division in family life. But, at the same time, every family is called by God of peace to have the joyous and renewing experience of “reconciliation”, that is, communion reestablished, unity restored. In particular, participation in the sacrament of Reconciliation and in the banquet of the one Body of Christ offers to the Christian family the grace and the responsibility of overcoming every division and of moving towards the fullness of communion willed by God, responding in this way to the ardent desire of the Lord: “that they may be one.” [19]
22. The Rights and Role of Women
In that it is, and ought always to become, a communion and community of persons, the family finds in love the source and the constant impetus for welcoming, respecting and promoting each one of its members in his or her lofty dignity as a person, that is, as a living image of God. As the Synod Fathers rightly stated, the moral criterion for the authenticity of conjugal and family relationships consists in fostering the dignity and vocation of the individual persons, who achieve their fullness by sincere self-giving. [20]
In this perspective the Synod devoted special attention to women, to their rights and role within the family and society. In the same perspective are also to e considered men as husbands and family, and likewise children and the elderly.
Above all it is important to underline the equal dignity and responsibility of women with men. This equality is realized in a unique manner in that reciprocal self-giving by each one to the other and by both to the children which is proper to marriage and the family. What human reason intuitively perceives and acknowledges is fully revealed by the Word of God: the history of salvation, in fact, is a continuous and luminous testimony to the dignity of women.
In creating the human race “male and female,” [21] God gives man and woman an equal personal dignity, endowing them with the inalienable rights and responsible proper to the human person. God then manifests the dignity of women in the highest form possible, by assuming human from the Virgin Mary, whom the Church honors as the Mother of God, calling her the new Eve and presenting her as the model of redeemed woman. The sensitive respect of Jesus towards the women that he called to his following and his friendship, his appearing on Easter morning to a woman before the other disciples, the mission entrusted to women to carry the good news of the Resurrection to the Apostles–these are all signs that confirm special esteem of the Lord Jesus for women. The Apostle Paul will say: “In Christ Jesus you are all children of God through faith… There is neither Jew nor Greek, there is neither slave nor free, there is neither Male nor Female, for you are all one in Christ Jesus. [22]
23. Women and Society
Without intending to deal with all the various aspects of the vast and complex theme of the relationships between women and society, and limiting these remarks to a few essential points, one cannot but observe that in the specific area of family life a widespread social and cultural tradition has considered women’s role to be exclusively that of wife and mother, without adequate access to public functions, which have generally been reserved for men.
There is no doubt that the equal dignity and responsibility of men and women fully justifies women’s access to public functions. On the other hand the true advancement of women requires that clear recognition be given to the value of their maternal and family role, by comparison with all other public roles and all other professions. Furthermore, these roles and professions should be harmoniously combined, if we wish the evolution of society and culture to be truly and fully human.
This will come about more easily if, in accordance with the wishes expressed by the Synod, a renewed “theology of work” can shed light upon and study in depth the meaning of work in the Christian life and determine the fundamental bond between work and the family, and therefore the original and irreplaceable meaning of work in the home and rearing children. [23] Therefore the Church can and should help modern society by tirelessly insisting that the work of women in the home be recognized and respected by all its irreplaceable value.
This is of particular importance in education: for possible discrimination between the different types of work and professions is eliminated at its very root once it is clear that all people, in every area, are working with equal rights and equal responsibilities. The image of God in man and in woman will thus be seen with added luster.
While it must be recognized that women have the same right as men to perform various public functions society must be structured in such a way that wives and mothers are ‘not in practice compelled’ to work outside the home, and that their families can live and prosper in a dignified way even when they themselves devoted their full time to their own family.
Furthermore, the mentality which honors women more for their work outside the home than for their work within the family must be overcome. This requires that men should truly esteem and love women with total respect for their personal dignity, and that society should create and develop conditions favoring work in the home.
With due respect to the different vocations of men and women, the Church must in her own life promote as fair as possible their equality of rights and dignities: and this for the good of all, the family, the Church and society.
But clearly all of this does not mean for women a renunciation of their femininity or an imitation of the male role, but the fullness of true feminine humanity which should be expressed in their activity, where in the family or outside of it, without disregarding the differences of customs and cultures in this sphere.
24 Offenses Against Women’s Dignity
Unfortunately the Christian message about the dignity of women is contradicted by that persistent mentality which considers the human being not as a person but as a thing, as an object of trade, at the service of selfish interest and mere pleasure: the first victims of this mentality are women.
This mentality produces very bitter fruits, such as contempt for men and for women, slavery, oppression of the weak, pornography, prostitution —especially in an organized form—and all those various forms of discrimination that exist in the fields of education, employment, wages, etc.
Besides many forms of degrading discrimination still persist today in a great part of our society that affect and seriously harm particular categories of women, as for example childless wives, widows, separated or divorced women, and unmarried mothers.
The Synod Fathers deplored these and other forms of discriminations as strongly as possible. I therefore ask that vigorous and incisive pastoral action be taken by all to overcome them definitively so that the image of God that shines in all human beings without exception may be fully respected.
25. Men as Husbands and Fathers
Within the conjugal and family communion-community, the man is called upon to live his gift and role as husband and father.
In his wife he sees the fulfillment of God’s intention: “It is not good that the man should be alone; I will make him a helper fit for him,” [24] and he makes his own the cry of Adam, the first husband: “This at last is bone of my bones and flesh of my flesh. [25]
Authentic conjugal love presupposes and requires that a man have a profound respect for the equal dignity of his wife: “You are not her master,” writes Saint Ambrose, “but her husband; she was not given to you to be your slave, but your wife… Reciprocate her attentiveness to you and be grateful to her for her love.” [26] With his wife a man should live “a very special form of personal friendship.” [27] As for the Christian, he is called upon to develop as new attitude of love, manifesting towards his wife a charity that is both gentle and strong like that which Christ has for his Church. [28]
Love for his wife as mother of their children and love for the children themselves are for the man the natural way of understanding and fulfilling his own fatherhood. Above all where social and cultural conditions so easily encourage a father to be less concerned with his family or at any rate less involved in the work of education, efforts must be made to restore socially the conviction that the place and task of the father in and for the family is of unique and irreplaceable importance. [29] As experience teaches, the absence of a father causes psychological and moral imbalance and notable difficulties in family relationships, as does, in contrary circumstances, the oppressive presence of a father, especially where there still the phenomenon of “machismo”, or a wrong superiority of male prerogatives which humiliates women and inhibits the development of healthy family relationships.
In revealing and in reliving on earth the very fatherhood of God, [30] a man is called upon to ensure the harmonious and united development of all the members of the family: he will perform this task by exercising generous responsibility for the life conceived under the heart of the mother, by a more solicitous commitment to education, a task he shares with his wife, [31] by work which is never a cause of division in the family but promotes its unity and stability, and by means of the witness he gives of an adult Christian life which effectively introduces the children into the living experience of Christ and the Church.
26. The Rights of Children
In the family, which is a community of persons, special attention must be devoted to the children, by developing a profound esteem for their personal dignity, and a great respect and generous concern for their rights. This is true for every child, but it becomes all the more urgent the smaller the child is and the more it is in need of everything, when it is sick, suffering or handicapped.
By fostering and exercising a tender and strong concern for every child that comes into this world, the Church fulfils a fundamental mission: for she is called upon to reveal and put forward anew in history the example and the commandment of Christ the Lord, who placed the child at the heart of the Kingdom of God: “Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven.” [32]
I repeat once again what I said to the General Assembly of the United Nations on 2 October 1979,
“I wish to express the joy that we all find in children, the springtime of life, the anticipation of the future history of each of our present earthly homelands. No country on earth, no political system can think of its own future otherwise than through the image of these new generations that will receive from their parents the manifold heritage of values, duties and aspirations of the nation to which they belong and of the whole human family. Concern for the child, even before birth, from the first moment of conception and the throughout the years of infancy and youth, is the primary and fundamental test of the relationship of one human being to another. And so, what better wish can I express for every nation and for the whole of mankind, and for all the children of the world than a better future in which respect for human rights will become a complete reality throughout the third millennium, which is drawing near.” [33]
Acceptance, love, esteem, many sided and united material, emotional, educational and spiritual concern for every child that comes into this world should always constitute a distinctive essential characteristic of all Christians, in particular of the Christian family: thus children while they are able to grow “in wisdom and in stature, and in favor with God and man.” [34] offer their own precious contribution to building up the family community and even to the sanctification of their parents. [35]
27. The Elderly In the Family
There are cultures which manifest unique veneration and great love for the elderly: far from being outcasts from the family or merely tolerated as a useless burden, they continue to be present and to take an active and responsible part in family life, though having to respect the autonomy of the new family; above all they carry out the important mission of being a witness to the past and a source of wisdom for the young and for the future.
Other cultures, however, especially in the wake of disordered industrial and urban development, have both in the past and in the present set the elderly aside in unacceptable ways. This causes acute suffering to them and spiritually impoverishes man families.
The pastoral activity of the Church must help everyone to discover and to make good use of the role of the elderly within the civil and ecclesial community, in particular within the family. In fact, “the life of the aging helps to clarify a scale of human values; it shows the continuity of generations and marvelously demonstrates the interdependence of God’s people. The elderly often have the charism to bridge generation gaps before they are made: how many children have found understanding and love in the eyes and words and caresses of the aging! And how many old people have willingly subscribed to the inspired word that the “crown of the aged is their children’s children” (Prov. 17:6)!” [36]
II – Serving Life
The Transmission of Life
28. Cooperators in Love of God The Creator
With the creation of man and woman in his own image and likeness, God crowns and brings to perfection the work of his hands: he calls them to a special sharing in his love and in his power as Creator and Father, through their free and responsible cooperation in transmitting the gift of human life: “God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the earth and subdue it.” [37]
Thus the fundamental task of the family is to serve life, to actualize in history the original blessing of the Creator — that of transmitting by procreation the divine image from person to person. [38]
Fecundity is the fruit and the sign of conjugal love, the living testimony of the full reciprocal self-giving of the spouses: “While not making the other purposes of matrimony of less account, the true practice of conjugal love, and the whole meaning of the family life which results from it, have this aim: that the couple be ready with stout hearts to cooperate with the love of the Creator and the Savior, who through them will enlarge and enrich his own family day by day.” [39]
However, the fruitfulness of conjugal love is not restricted solely to their procreation of children, even understood in its specifically human dimension: it is enlarged and enriched by all those fruits of moral, spiritual and supernatural life which the father and mother are called to hand on to their children, and through the children to the Church and to the world.
29. The Church’s Teaching and Norm, Always Old Yet Always
Precisely because the love of husband and wife is a unique participation in the mystery of life and of the love of God himself, the Church knows that she has received the special mission of guarding and protecting the lofty dignity of marriage and the most serious responsibility of the transmission of human life.
Thus, in continuity with the living tradition of the ecclesial community throughout history, the recent Second Vatican Council and the Magisterium of my predecessor Paul VI, expressed above all in the Encyclical HUMANAE VITAE, have handed on to our times a truly prophetic proclamation, which reaffirms and reproposes with clarity the Church’s teaching and norm, always old yet always new, regarding marriage and regarding the transmission of human life.
For this reason the Synod Fathers made the following declaration at their last assembly:
“This Sacred Synod, gathered together with the Successor of Peter in the unity of faith, firmly holds what has been set forth in the Second Vatican Council (cf. Gaudium et Spes, 50) and afterwards in the Encyclical HUMANAE VITAE, particularly that love between husband and wife must be fully human, exclusive and open to new life (HUMANAE VITAE, 11; CF. 9, 12).” [40]
30. The Church Stands for Life
The teaching of the Church in our day is placed in a social and cultural context which renders it more difficult to understand and yet more urgent and irreplaceable for promoting the true good of men and women.
Scientific and technical progress, which contemporary man is continually expanding in his dominion over nature, not only offers the hope of creating a new and better humanity, but also causes ever greater anxiety regarding the future. Some ask themselves if it is a good thing to be alive or if it would be better never to have been born; they doubt therefore if it is right to bring others into life when perhaps they will curse their existence in a cruel world with unforeseeable terrors. Others consider themselves to be the only ones for whom the advantages of technology are intended and they exclude others by imposing on them contraceptives or even worse means. Still others, imprisoned in a consumer mentality and whose sole concern is to bring about a continual growth of material goods, finish by ceasing to understand, and thus by refusing, the spiritual riches of a new human life. The ultimate reason for these mentalities is the absence in people’s hearts of God, whose love alone is stronger than all the world’s fears and can conquer them.
Thus an anti-life mentality is born, as can been seen in many current issues: one thinks, for example of a certain panic deriving from the studies of ecologists and futurologists on population growth, which sometimes exaggerate the danger of demographic increase to the quality of life.
But the Church firmly believes that human life, even if weak and suffering, is always a splendid gift of God’s goodness. Against the pessimism and selfishness which cast a shadow over the world, the Church stands for life: in each human life she sees the splendor of that “Yes”, that “Amen”, who is Christ himself. [41] To the “No” which assails and afflicts the world, she replies with this living “Yes”, thus defending the human person and the world from all who plot against and harm life.
The Church is called upon to manifest anew to everyone, with clear and stronger conviction, her will to promote human life by every means and to defend it against all attacks, in whatever condition or state of development it is found.
Thus the Church condemns as a grave offence against human dignity and justice all those activities of governments or other public authorities which attempt to limit in any way the freedom of couples in deciding about children. Consequently any violence applied by such authorities in favor of contraception or, still worse, of sterilization and procured abortion, must be altogether condemned and forcefully rejected. Likewise to be denounced as gravely unjust are cases where, in international relations, economic help given for the advancement of peoples is made conditional on programs of contraception, sterilization and procured abortion. [42]
31. That God’s Design May Be Ever More Completely Fulfilled
The Church is certainly aware of the many complex problems which couples in many countries face today in their task of transmitting life in a responsible way. She also recognizes the serious problem of population growth in the form it has taken in many parts of the world and its moral implications.
However, she holds that consideration in depth of all the aspects of these problems offers a new and stronger confirmation of the importance of the authentic teach on birth regulation reproposed in the Second Vatican Council and in the Encyclical Humanae Vitae.
For this reason, together with the Synod Fathers I feel it is my duty to extend a pressing invitation to theologians, asking them to unite their efforts in order to collaborate with the hierarchical Magisterium and to commit themselves to the task of illustrating ever more clearly the biblical foundations, the ethical grounds and the personalistic reasons behind this doctrine. Thus it will be possible, in the context of an organic exposition, to render the teaching of the Church on this fundamental question truly accessible to all people of good will, fostering a daily more enlightened and profound understanding of it: in this way God’s plan will be ever more completely fulfilled for the salvation of humanity and for the glory of the Creator.
A united effort by theologians in this regard, inspired by a convinced adherence to the Magisterium, which is the one authentic guide for the People of God, is particularly urgent for reasons that include the close link between Catholic teaching on this matter and the view of the human person that the Church proposes doubt or error in the field of marriage or the family involves obscuring to a serious extent the integral truth about the human person in a cultural situation that is already so often confused and contradictory. In fulfillment of their specific role, theologians are called upon to provide enlightenment and a deeper understanding, and their contribution is of incomparable value and represents a unique and highly meritorious service to the family and humanity. In an integral vision of the human person and of his or her vocation.
32. In an Integral Vision of the Human Person and His or Her Vocation
In the context of a culture which seriously distorts or entirely misinterprets the true meaning of human sexuality, because it separates it from its essential reference to the person, the Church more urgently feels how irreplaceable is her mission of presenting sexuality as a value and task of the whole person, created male and female in the image of God.
In this perspective the Second Vatican Council clearly affirmed that ” when there is a question of harmonizing conjugal love with the responsible transmission of life, the moral aspect of any procedure does not depend solely on sincere intentions or on an evaluation of motives. It must be determined by objective standards. These, based on the nature of the human person and his or her acts, preserve the full sense of mutual self-giving and human procreation in the context of true love. Such a goal cannot be achieved unless the virtue of conjugal chastity is sincerely practiced .” [43]
It is precisely by moving from ” an integral vision of man and of his vocation, not only his natural and earthly, but also his super- natural and eternal vocation ,” [44] that Paul VI affirmed that the teaching of the Church ” is founded upon the inseparable connection, willed by God and unable to be broken by man on his own initiative, between the two meanings of the conjugal act: the unitive meaning and the procreative meaning ” [45] And he concluded by re-emphasizing that there must be excluded as intrinsically immoral ” every action which, either in anticipation of the conjugal act or in its accomplishment, or in the development of its natural consequences, proposes, whether as an end or as a means, to render procreation impossible .” [46]
When couples, by means of recourse to contraception, separate these two meanings that God the Creator has inscribed in the being of man and woman and in the dynamism of their sexual communion, they act as ” arbiters ” of the divine plan and they “manipulate ” and degrade human sexuality – and with it themselves and their married partner-by altering its value of ” total ” self-giving. Thus the innate language that expresses the total reciprocal self-giving of husband and wife is overlaid, through contraception by an objectively contradictory language, namely that of not giving oneself totally to the other. This leads not only to a positive refusal to be open to life but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality.
When, instead, by means of recourse to periods of infertility, the couple respect the inseparable connection between the unitive and procreative meanings of human sexuality, they are acting as “ministers” of God’s plan and they “benefit from” their sexuality according to the original dynamism of “total” self-giving, without manipulation or alteration [47]
In the light of the experience of many couples and of the data provided by the different human sciences, theological reflection is able to perceive called to study further the difference, both anthropological and moral, between contraception and recourse to the rhythm of the cycle: it is a difference which is much wider and deeper than is usually thought, one which involves in the final analysis two irreconcilable concepts of the human person and of human sexuality. The choice of the natural rhythms involves accepting the cycle of the person, that is the woman, and thereby accepting dialogue, reciprocal respect, shared responsibility and self-control. To accept the cycle and to enter into dialogue means to recognize both the spiritual and corporal character of conjugal communion, and to live personal love with its requirement of fidelity. In this context the couple comes to experience how conjugal communion is enriched with those values of tenderness and affection which constitute the inner soul of human sexuality, in its physical dimension also. In this way sexuality is respected and promoted in its truly and fully human dimension, and is never ” used ” as an “object” that, by breaking the personal unity of soul and body, strikes at God’s creation itself at the level of the deepest interaction of nature and person. The Church as Teacher and Mother for couples in difficulty.
33. The Church as Teacher and Mother for Couples In Difficulty
In the field of conjugal morality the Church is Teacher and Mother and acts as such.
As Teacher, she never tires of proclaiming the moral norm that must guide the responsible transmission of life. The Church is in no way the author or the arbiter of this norm. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection.
As Mother, the Church is close to the many married couples who find themselves in difficulty over this important point of the moral life: she knows well their situation, which is often very arduous and at times truly tormented by difficulties of every kind, not only individual difficulties but social ones as well; she knows that many couples encounter difficulties not only in the concrete fulfillment of the moral norm but even in understanding its inherent values.
But it is one and the same Church that is both Teacher and Mother. And so the Church never ceases to exhort and encourage all to resolve whatever conjugal difficulties may arise without ever falsifying or compromising the truth: she is convinced that there can be no true contradiction between the divine law on transmitting life and that on fostering authentic married love. [48] Accordingly, the concrete pedagogy of the Church must always remain linked with her doctrine and never be separated from it. With the same conviction as my predecessor, I therefore repeat: ” To diminish in no way the saving teaching of Christ constitutes an eminent form of charity for souls.” [49]
On the other hand, authentic ecclesial pedagogy displays its realism and wisdom only by making a tenacious and courageous effort to create and uphold all the human conditions -psychological, moral and spiritual-indispensable for understanding and living the moral value and norm.
There is no doubt that these conditions must include persistence and patience, humility and strength of mind, filial trust in God and in his grace, and frequent recourse to prayer and to the sacraments of the Eucharist and of Reconciliation. [50] Thus strengthened, Christian husbands and wives will be able to keep alive their awareness of the unique influence that the grace of the sacrament of marriage has on every aspect of married life, including therefore their sexuality: the gift of the Spirit, accepted and responded to by husband and wife helps them to live their human sexuality in accordance with God’s plan and as a sign of the unitive and fruitful love of Christ for his Church.
But the necessary conditions also include knowledge of the bodily aspect and the body’s rhythms of fertility. Accordingly, every effort must be made to render such knowledge accessible to all married people and also to young adults before marriage, through clear, timely and serious instruction and education given by married couples, doctors and experts. Knowledge must then lead to education in self-control: hence the absolute necessity for the virtue of chastity and for permanent education in it. In the Christian view, chastity by no means signifies rejection of human sexuality or lack of esteem for it: rather it signifies spiritual energy capable of defending love from the perils of selfishness and aggressiveness, and able to advance it towards its full realization.
With deeply wise and loving intuition, Paul VI was only voicing the experience of many married couples when he wrote in his Encyclical: ” To dominate instinct by means of one’s reason and free will undoubtedly requires ascetical practices, so that the affective manifestations of conjugal life may observe the correct order, in particular with regard to the observance of periodic continence. Yet this discipline which is proper to the purity of married couples, far from harming conjugal love, rather confers on it a higher human value. It demands continual effort, yet, thanks to its beneficent influence, husband and wife fully develop their personalities, being enriched with spiritual values. Such discipline bestows upon family life fruits of serenity and peace, and facilitates the solution of other problems; it favors attention for one’s partner, helps both parties to drive out selfish- ness, the enemy of the love, and deepens their sense of responsibility. By its means, parents acquire the capacity of having a deeper and more efficacious influence in the education of their offspring.” [51]
34. The Moral Progress of Married People
It is always very important to have a right notion of the moral order, its values and its norms; and the importance is all the greater when the difficulties in the way or respecting them become more numerous and serious. Since the moral order reveals and sets forth the plan of God the Creator, for this very reason it cannot be something that harms man, something impersonal. On the contrary, by responding to the deepest demands of the human being created by God, it places itself at the service of that person’s full humanity with the delicate and binding love whereby God himself inspires, sustains and guides every creature towards its happiness.
But man, who has been called to live God’s wise and loving design in a responsible manner, is an historical being who day by day builds himself up through his many free decisions; and so he knows, loves and accomplishes moral good by stages of growth.
Married people too are called upon to progress unceasingly in their moral life, with the support of a sincere and active desire to gain ever better knowledge to the values enshrined in and fostered by the law of God. They must also be supported by an upright and generous willingness to embody these values in their concrete decisions. They cannot however look on the law as merely an ideal to be achieved in the future: they must consider it as a command of Christ the Lord to overcome difficulties with constancy. “And so what is known as “the law of gradualness” or step-by-step advance cannot be identified with “gradualness of the law”, as if there were different degrees or forms of precept in God’s law for different individuals and situations. In God’s plan, all husbands and wives are called in marriage to holiness, and this lofty vocation is fulfilled to the extent that the human person is able to respond to God’s command with serene confidence in God’s grace and in his or her own will.” [52] On the same lines, it is part of the Church’s pedagogy that husbands and wives should first of all recognize clearly the teaching of Humanae Vitae as indicating the norm for the exercise of their sexuality, and that they should endeavor to establish the conditions necessary for observing that norm. As the Synod noted, this pedagogy embraces the whole of married life. Accordingly, the function of transmitting life must be integrated into the overall mission of Christian life as a whole, which without the Cross cannot reach the Resurrection. In such a context it is under- stand-able that sacrifice cannot be removed from family life, but must in fact be wholeheartedly accepted if the love between husband and wife is to be deepened and become a source of intimate joy.
This shared progress demands reflection, instruction and suitable education on the part of the priests, religious and lay people engaged in family pastoral work: they will all be able to assist married people in their human and spiritual progress, a progress that demands awareness of sin, a sincere commitment to observe the moral law, and the ministry of reconciliation. It must also be kept in mind that conjugal intimacy involves the wills of two persons, who are however called to harmonize their mentality and behavior: this requires much patience, understanding and time. Uniquely important in this field is unity of moral and pastoral judgment by priests, a unity that must be carefully sought and ensured, in order that the faithful may not have to suffer anxiety of conscience. [53]
It will be easier for married people to make progress if, with respect for the Church’s teaching and with trust in the grace of Christ, and with the help and support of the pastors of souls and the entire ecclesial community, they are able to discover and experience the liberating and inspiring value of the authentic love that is offered by the Gospel and set before us by the Lord’s commandment.
35. Instilling Conviction and Offering Practical
With regard to the question of lawful birth regulation, the ecclesial community at the present time must take on the task of instilling conviction and offering practical help to those who wish to live out their parenthood in a truly responsible way.
In this matter, while the Church notes with satisfaction the results achieved by scientific research aimed at a more precise knowledge of the rhythms of women’s fertility, and while it encourages a more decisive and wide– ranging extension of that research, it cannot fail to call with renewed vigor on the responsibility of all — doctors, experts, marriage counselors, teachers and married couples — who can actually help married people to live their love with respect for the structure and finalities of the conjugal act which expresses that love. This implies a broader, more decisive and more systematic effort to make the natural methods of regulating fertility known, respected and applied. [54]
A very valuable witness can and should be given by those husbands and wives who through the joint exercise of periodic continence have reached a more mature personal responsibility with regard to love and life. As Paul VI wrote: “To them the Lord entrusts the task of making visible to people the holiness and sweetness of the law which unites the mutual love of husband and wife with their cooperation with the love of God the author of human life.” [55]
2) Education
36. The Right and Duty of Parents Regarding Education
The task of giving education is rooted in the primary vocation of married couples to participate in God’s creative activity: by begetting in love and for love a new person who has within himself or herself the vocation to growth and development, parents by that very fact take on the task of helping that person effectively to live a full human life. As the Second Vatican Council recalled, “since parents have conferred life on their children, they have a most solemn obligation to educate their offspring. Hence, parents must be acknowledged as the first and foremost educators of their children. Their role as educators is so decisive that scarcely anything can compensate for their failure in it. For it devolves on parents to create a family atmosphere so animated with love and reverence for God and others that a well-rounded personal and social development will be fostered among the children. Hence, the family is the first school of those social virtues which every society needs.” [56]
The right and duty of parents to give education is essential, since it is connected with the transmission of human life; it is original and primary with regard to the educational role of others, on account of the uniqueness of the loving relationship between parents and children; and it is irreplaceable and inalienable, and therefore incapable of being entirely delegated to others or usurped by others.
In addition to these characteristics, it cannot be forgotten that the most basic element, so basic that it qualifies the educational role of parents, is parental love, which finds fulfillment in the task of education as it completes and perfects its service of life: as well as being a source, the parents’ love is also the animating principle and therefore the norm inspiring and guiding all concrete educational activity, enriching it with the values of kindness, constancy, goodness, service, disinterestedness and self-sacrifice that are the most precious fruit of love.
37. Educating In the Essential Values of Human Life
Even amid the difficulties of the work of education, difficulties which are often greater today, parents must trustingly and courageously train their children in the essential values of human life. Children must grow up with a correct attitude of freedom with regard to material goods, by adopting a simple and austere life style and being fully convinced that “man is more precious for what he is than for what he has.” [57]
In a society shaken and split by tensions and conflicts caused by the violent clash of various kinds of individualism and selfishness, children must be enriched not only with a sense of true justice, which alone leads to respect for the personal dignity of each individual, but also and more powerfully by a sense of true love, understood as sincere solicitude and disinterested service with regard to others, especially the poorest and those in most need. The family is the first and fundamental school of social living: as a community of love, it finds in self-giving the law that guides it and makes it grow. The self-giving that inspires the love of husband and wife for each other is the model and norm for the self-giving that inspires the love of husband and wife for each other is the model and norm for the self-giving that must be practiced in the relationships between brothers and sisters and the different generations living together in the family. And the communion and sharing that are part of everyday life in the home at times of joy and at times of difficulty are the most concrete and effective pedagogy for the active, responsible and fruitful inclusion of the children in the wider horizon of society.
Education in love as self-giving is also the indispensable premise for parents called to give their children a clear and delicate sex education. Faced with a culture that largely reduces human sexuality to the level of something commonplace, since it interprets and lives it in a reductive and impoverished way by linking it solely with the body and with selfish pleasure, the educational service of parents must aim firmly at a training in the area of sex that is truly and fully personal: for sexuality is an enrichment of the whole person — body, emotions and soul — and it manifests its inmost meaning in leading the person to the gift of self in love.
Sex education, which is a basic right and duty of parents, must always be carried out under their attentive guidance, whether at home or in educational chosen and controlled by them. In this regard, the Church reaffirms the law of subsidiary, which the school is bound to observe when it cooperates in sex education, by entering into the same spirit that animates the parents.
In this context education for chastity is absolutely essential, for it is a virtue that develops a person’s authentic maturity and makes him or her capable of respecting and fostering the “nuptial meaning” of the body. Indeed Christian parents, discerning the signs of God’s call, will devote special attention and care to education in virginity or celibacy as the supreme form of that self-giving that constitutes the very meaning of human sexuality.
In view of the close links between the sexual dimension of the persona and his or her ethical values, education must bring the children to a knowledge of and respect for the moral norms as the necessary and highly valuable guarantee for responsible personal growth in human sexuality.
For this reason the Church is firmly opposed to an often widespread form of imparting sex information dissociated from moral principles. That would merely be an introduction to the experience of pleasure and a stimulus leading to the loss of serenity — while still in the years of innocence — by opening the way to vice.
38. The Mission to Educate and the Sacrament of Marriage
For Christian parents the mission to educate, a mission rooted, as we have said, in their participation in God’s creating activity, has a new specific source in the sacrament of marriage, which consecrates them for the strictly Christian education of their children: that is to say, it calls upon them to share in the very authority and love of God the Father and Christ the Shepherd, and in the motherly love of the Church, and it enriches them with wisdom, counsel, fortitude and all the other gifts of the Holy Spirit in order to help the children in their growth as human beings and as Christians.
The sacrament of marriage gives to the educational role the dignity and vocation of being really and truly a “ministry” of the Church at the service of the building up of her members. So great and splendid is the educational ministry of Christian parents that Saint Thomas has no hesitation in comparing it with the ministry of priests: “Some only propagate and guard spiritual life by a spiritual ministry: this is the role of the sacrament of Orders; others do this for both corporal and spiritual life, and this is brought about by the sacrament of marriage, by which a man and a woman join in order to beget offspring and bring them up to worship God.” [58]
A vivid and attentive aware-ness of the mission that they have received with the sacrament of marriage will help Christian parents to place themselves at the service of their children’s education with great serenity and truthfulness, and also with a sense of responsibility before God, who calls them and gives them the mission of building up the Church in their children. Thus in the case of baptized people, the family, called together by word and sacrament as the Church of the home, is both teacher and mother, the same as the world-wide Church.
39. First Experience of the Church
The mission to educate demands that Christian parents should present to their children all the topics that are necessary for the gradual maturing of their personality from a Christian and ecclesial point of view. They will therefore follow the educational lines mentioned above, taking care to show their children the depths of significance to which the faith and love of Jesus Christ can lead. Furthermore, their awareness that the Lord is entrusting to them the growth of a child of God, a brother or sister of Christ, a temple of the Holy Spirit, a member of the Church, will support Christian parents in their task of strengthening the gift of divine grace in their children’s souls.
The Second Vatican Council describes the content of Christian education as follows: “Such an education does not merely strive to foster maturity … in the human person. Rather, its principal aims are these: that as baptized persons are gradually introduced into a knowledge of the mystery of salvation, they may daily grow more conscious of the gift of faith which they have received; that they may learn to adore God the Father in spirit and in truth, especially through liturgical worship; that they may be trained to conduct their personal life in true righteousness and holiness, according to their new nature, and thus grow to maturity, to the stature of the fullness of Christ, and devote themselves to the upbuilding of the Mystical Body. Moreover, aware of their calling, they should grow accustomed to giving witness to the hope that is in them, and to promoting the Christian transformation of the world.” [59]
The Synod too, taking up and developing the indications of the Council, presented the educational mission of the Christian family as a true ministry through which the Gospel is transmitted and radiated, so that family life itself becomes an itinerary of faith and in some way a Christian initiation and a school of following Christ. Within a family that is aware of this gift, as Paul VI wrote, “all the members evangelize and are evangelized.” [60]
By virtue of their ministry of educating, parents are, through the witness of their lives, the first heralds of the Gospel for their children. Furthermore, by praying with their children, by reading the word of God with them and by introducing them deeply through Christian initiation into the Body of Christ — both the Eucharistic and the ecclesial Body — they become fully parents, in that they are begetters not only of bodily life but also of the life that through the Spirit’s renewal flows from the Cross and Resurrection of Christ.
In order that Christian parents may worthily carry out their ministry of educating, the Synod Fathers expressed the hope that a suitable catechism for families would be prepared, one that would be clear, brief and easily assimilated by all. The Episcopal Conferences were warmly invited to contribute to producing this catechism.
40. Relations With Other educating Agents
The family is the primary but not the only and exclusive educating community. Man’s community aspect itself — both civil and ecclesial — demands and leads to a broader and more articulated activity resulting from well-ordered collaboration between the various agents of education. All these agents are necessary, even though each can and should play its part in accordance with the special competence and contribution proper to itself. [61]
The educational role of the Christian family therefore has a very important place in organic pastoral work. This involves a new form of cooperation between parents and Christian communities, and between the various educational groups and pastors. In this sense, the renewal of the Catholic school must give special attention both to the parents of the pupils and to the formation of a perfect educating community.
The right of parents to choose an education in conformity with their religious faith must be absolutely guaranteed.
The State and the Church have the obligation to give families all possible aid to enable them to perform their educational role properly. Therefore both the Church and the State must create and foster the institutions and activities that families justly demand, and the aid must be in proportion to the families’ needs. However, those in society who are in charge of schools must never forget that the parents have been appointed by God himself as the first and principal educators of their children and that their right is completely in- alienable.
But corresponding to their right, parents have a serious duty to commit themselves totally to a cordial and active relationship with the teachers and the school authorities.
If ideologies opposed to the Christian faith are taught in the schools, the family must join with other families, if possible through family associations, and with all its strength and with wisdom help the young not to depart from the faith. In this case the family needs special assistance from pastors of souls, who must never forget that parents have the inviolable right to entrust their children to the ecclesial community.
41. Manifold Service to Life
Fruitful married love expresses itself in serving life in many ways. Of these ways, begetting and educating children are the most immediate, specific and irreplaceable. In fact, every act of true love towards a human being bears witness to and perfects the spiritual fecundity of the family, since it is an act of obedience to the deep inner dynamism of love as self-giving to others.
For everyone this perspective is full of value and commitment, and it can be an inspiration in particular for couples who experience physical sterility. Christian families, recognizing with faith all human beings as children of the same heavenly Father, will respond generously to the children of other families, giving them support and love not as outsiders but as members of the one family of God’s children. Christian parents will thus be able to spread their love beyond the bonds of flesh and blood, nourishing the links that are rooted in the spirit and that develop through concrete service to the children of other families, who are often without even the barest necessities.
Christian families will be able to show greater readiness to adopt and foster children who have readiness to adopt and foster children who have lost their parents or have been abandoned by them. Rediscovering the warmth of affection of a family, these children will be able to experience God’s loving and provident fatherhood witnessed to by Christian parents, and they will thus be able to grow up with serenity and confidence in life. At the same time the whole family will be enriched with the spiritual values of a wider fraternity.
Family fecundity must have an unceasing “creativity”, a marvelous fruit of the Spirit of God, who opens the eyes of the heart to discover the new needs and sufferings of our society and gives courage for accepting them and responding to them. A vast field of activity lies open to families: today, even more preoccupying than child abandonment is the phenomenon of social and cultural exclusion, which seriously affects the elderly, the sick, the disabled, drug addicts, ex-prisoners, etc.
This broadens enormously the horizons of the parenthood of Christian families: these and many other urgent needs of our time are a challenge to their spiritually fruitful love. With families and through them, the Lord Jesus continues to “have compassion” on the multitudes.
III — Participating in the Development of Society
42. The Family as the First and Vital Cell of Society
“Since the Creator of all things has established the conjugal partnership as the beginning and basis of human society”, the family is “the first and vital cell of society.” [62] The family has vital and organic links with society, since it is its foundation and nourishes it continually through its role of service to life: it is from the family that citizens come to birth and it is within the family that they find the first school of the social virtues that are the animating principle of the existence and development of society itself. Thus, far from being closed in on itself, the family is by nature and vocation open to other families and to society, and undertakes its social role.
43. Family Life as an Experience of Communion and Sharing
The very experience of communion and sharing that should characterize the family’s daily life represents its first and fundamental contribution to society.
The relationships between the members of the family community are inspired and guided by the law of “free giving.” By respecting and fostering personal dignity in each and every one as the only basis for value, this free giving takes the form of heartfelt acceptance, encounter and dialogue, disinterested availability, generous service and deep solidarity.
Thus the fostering of authentic and mature communion between persons within the family is the first and irreplaceable school of social life, an example and stimulus for the broader community relation- ships marked by respect, justice, dialogue and love.
The family is thus, as the Synod Fathers recalled, the place of origin and the most effective means for humanizing and personalizing society: it makes an original contribution in depth to building up the world, by making possible a life that is properly speaking human, in particular by guarding and transmitting virtues and “values”. As the Second Vatican Council states, in the family “the various generations come together and help one another to grow wiser and to harmonize personal rights with the other requirements of social living.” [63]
Consequently, faced with a society that is running the risk of becoming more and more depersonalized and standardized and therefore inhuman and dehumanizing, with the negative results of many forms of escapism — such as alcoholism, drugs and even terrorism — the family possesses and continues still to release formidable energies capable of taking man out of his anonymity, keeping him conscious of his personal dignity, enriching him with deep humanity and actively placing him, in his uniqueness and unrepeatability, within the fabric of society.
44. The Social and Political Role
The social role of the family certainly cannot stop short at procreation and education, even if this constitutes its primary and irreplaceable form of expression.
Families therefore, either singly or in association, can and should devote themselves to manifold social service activities, especially in favor of the poor, or at any rate for the benefit of all people and situations that cannot be reached by the public authorities’ welfare organization.
The social contribution of the family has an original character of its own, one that should be given greater recognition and more decisive encouragement, especially as the children grow up, and actually involving all its members as much as possible [64].
In particular, note must be taken of the ever greater importance in our society of hospitality in all its forms, from opening the door of one’s home and still more of one’s heart to the pleas of one’s brothers and sisters, to concrete efforts to ensure that every family has its own home, as the natural environment that preserves it and makes it grow. In a special way the Christian family is called upon to listen to the Apostle’s recommendation: “Practice hospitality,” [65] and therefore, imitating Christ’s example and sharing in his love, to welcome the brother or sister in need: “Whoever gives to one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward.”[66]
The social role of families is called upon to find expression also in the form of political intervention: families should be the first to take steps to see that the laws and institutions of the State not only do not offend but support and positively defend the rights and duties of the family. Along these lines, families should grow in awareness of being “protagonists” of what is known as “family politics” and assume responsibility for transforming society; otherwise families will be the first victims of the evils that they have done no more than note with indifference. The Second Vatican Council’s appeal to go beyond an individualistic ethic therefore also holds good for the family as such. [67]
45. Society at the Service of the Family
Just as the intimate connection between the family and society demands that the family be open to and participate in society and its development, so also it requires that society should never fail in its fundamental task of respecting and fostering the family.
The family and society have complementary functions in defending and fostering the good of each and every human being. But society — more specifically the State — must recognize that “the family is a society in its own original right” [68] and so society is under a grave obligation in its relations with the family to adhere to the principle of subsidiarity. By virtue of this principle, the State cannot and must not take away from families the functions that they can just as well perform on their own or in free associations; instead it must positively favor and encourage as far as possible responsible initiative by families. In the conviction that the good of the family is an indispensable and essential value of the civil community, the public authorities must do everything possible to ensure that families have all those aids — economic, social, educational, political and cultural assistance — that they need in order to face all their responsibilities in a human way.
46. The Charter of Family Rights
The ideal of mutual support and development between the family and society is often very seriously in conflict with the reality of their separation and even opposition.
In fact, as was repeatedly denounced by the Synod, the situation experienced by many families in various countries is highly problematical, if not entirely negative: institutions and laws unjustly ignore the inviolable rights of the family and of the human person; and society, far from putting itself at the service of the family, attacks it violently in its values and fundamental requirements. Thus the family, which in God’s plan is the basic cell of society and a subject of rights and duties before the State or any other community, finds itself the victim of society, of the delays and slowness with which it acts, and even of it blatant injustice.
For this reason, the Church openly and strongly defends the rights of the family against the intolerable usurpations of society and the State. In particular, the Synod Fathers mentioned the following rights of the family:
– the right to exist and progress as a family, that is to say, the right of every human being, even if he or she is poor, to found a family and to have adequate means to support it;
– the right to exercise its responsibility regarding the transmission of life and to educate children; — the right to the intimacy of conjugal and family life;
– the right to the stability of the bond and of the institution of marriage;
– the right to believe in and profess one’s faith and to propagate it;
– the right to bring up children in accordance with the family’s own traditions and religious and cultural values, with the necessary instruments, means and institutions;
– the right, especially of the poor and the sick, to obtain physical, social, political and economic security;
– the right to housing suitable for living family life in a proper way;
– the right to expression and to representation, either directly or through associations, before the economic, social and cultural public authorities and lower authorities;
– the right to form associations with other families and institutions, in order to fulfil the family role suitable and expeditiously;
– the right to protect minors by adequate institutions and legislation from harmful drugs, pornography, alcoholism, etc.;
– the right to wholesome recreation of a kind that also fosters family values;
– the right of the elderly to a worthy life and a worthy death;
– the right to emigrate as a family in search of a better life. [69]
Acceding to the Synod’s explicit request, the Holy See will give prompt attention to studying these suggestions in depth and to the preparation of a Charter of Rights of the Family, to be presented to the quarters and authorities concerned.
47. The Christian Family’s Grace and Responsibility
The social role that belongs to every family pertains by a new and original right to the Christian family, which is based on the sacrament of marriage. By taking up the human reality of the love between husband and wife in all its implications, the sacrament gives to Christian couples and parents a power and a commitment to live their vocation as lay people and therefore to “seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God.” [70]
The social and political role is included in the kingly mission of service in which Christian couples share by virtue of the sacrament of marriage, and they receive both a command which they cannot ignore and a grace which sustains and stimulates them.
The Christian family is thus called upon to offer everyone a witness of generous and disinterested dedication to social matters, through a “preferential option” for the poor and disadvantaged. Therefore, advancing in its following of the Lord by special love for all the poor, it must have special concern for the hungry, the poor, the old, the sick, drug victims and those who have no family.
48. For a New International Order
In view of the worldwide dimension of various social questions nowadays, the family has seen its role with regard to the development of society extended in a completely new way: it now also involves cooperating for a new international order, since it is only in worldwide solidarity that the enormous and dramatic issues of world justice, the freedom of peoples and the peace of humanity can be dealt with and solved.
The spiritual communion between Christian families, rooted in a common faith and hope and give life by love, constitutes an inner energy that generates, spreads and develops justice, reconciliation, fraternity and peace among human beings. In so far as it is a “small-scale Church,” the Christian family is called upon, like the “large-scale Church”, to be a sign of unity for the world and in this way to exercise its prophetic role by bearing witness to the Kingdom and peace of Christ, towards which the whole world is journeying.
Christian families can do this through their educational activity — that is to say by presenting to their children a model of life based on the values of truth, freedom, justice and love — both through active and responsible involvement in the authentically human growth of society and its institutions, and by supporting in various ways the associations specifically devoted to international issues.
IV — Sharing in the Life and Mission of the Church
49. The Family, Within the Mystery of the Church
Among the fundamental tasks of the Christian family is its ecclesial task: the family is placed at the service of the building up of the Kingdom of God in history by participating in the life and mission of the Church.
In order to understand better the foundations, the contents and the characteristics of this participation, we must examine the many profound bonds linking the Church and the Christian family and establishing the family as a “Church in miniature” (Ecclesia domestica) [71], in such a way that in its own way the family is a living image and historical representation of the mystery of the Church.
It is, above all, the Church as Mother that gives birth to, educates and builds up the Christian family, by putting into effect in its regard the saving mission which she has received from her Lord. By proclaiming the word of God, the Church reveals to the Christian family its true identity, what it is and should be according to the Lord’s plan; by celebrating the sacraments, the Church enriches and strengthens the Christian family with the grace of Christ for its sanctification to the glory of the Father; by the continuous proclamation of the new commandment of love, the Church encourages and guides the Christian family to the service of love, so that it may imitate and relive the same self-giving and sacrificial love that the Lord Jesus has for the entire human race.
In turn, the Christian family is grafted into the mystery of the Church to such a degree as to become a sharer, in its own way, in the saving mission proper to the Church: by virtue of the sacrament, Christian married couples and parents “in their state and way of life have their own special gift among the People of God.” [72] For this reason they not only receive the love of Christ and become a saved community, but they are also called upon to communicate Christ’s love to their brethren, thus becoming a saving community. In this way, while the Christian family is a fruit and sign of the supernatural fecundity of the Church, it stands also as a symbol, witness and participant of the Church’s motherhood. [73]
50. A Specific and Original Ecclesial Role
The Christian family is called upon to take part actively and responsibly in the mission of the Church in a way that is original and specific, by placing itself, in what it is and what it does as an “intimate community of life and love”, at the service of the Church and of society.
Since the Christian family is a community in which the relation- ships are renewed by Christ through faith and the sacraments, the family’s in the Church’s mission should follow a community pattern: the spouses together as a couple, the parents and children as a family, must live their service to the Church and to the world. They must be “of one heart and soul” [74] in faith, through the shared apostolic zeal that animates them, and through their shared commitment to works of service in the ecclesial and civil communities.
The Christian family also builds up the Kingdom of God in history through the everyday realities that concern and distinguish its state of life. It is thus in the love between husband and wife and between the members of the family — a love lived out in all its extraordinary richness of values and demands: totality, oneness, fidelity and fruitfulness [75] — that the Christian family’s participation in the prophetic, priestly and kingly mission of Jesus Christ and of his Church finds expression and realization. Therefore, love and life constitute the nucleus of the saving mission of the Christian family in the Church and for the Church.
The Second Vatican Council recalls this fact when it writes: “Families will share their spiritual riches generously with other families too. Thus the Christian family, which springs from marriage as a reflection of the loving covenant uniting Christ with the Church, and as a participation in that covenant will manifest to all people the Savior’s living presence in the world, and the genuine nature of the Church. This the family will do by the mutual love of the spouses, by their generous fruitfulness, their solidarity and faithfulness, and by the loving way in which all the members of the family work together.” [76]
Having laid the foundation of the participation of the Christian family in the Church’s mission, it is now time to illustrate its substance in reference to Jesus Christ as Prophet, Priest and King — three aspects of a single reality — by presenting the Christian family as 1) a believing and evangelizing community, 2) a community in dialogue with God, and 3) a community at the service of man.
1) The Christian Family As a Believing and Evangelizing Community
51. Faith as the Discovery and Admiring Awareness of God’s Plan for the Family
As a sharer in the life and mission of the Church, which listens to the word of God with reverence and proclaims it confidently [77], the Christian family fulfils its prophetic role by welcoming and announcing the word of God: it thus becomes more and more each day a believing and evangelizing community.
Christian spouses and parents are required to offer “the obedience of faith.” [78] They are called upon to welcome the word of the Lord which reveals to them the marvelous news — the Good News — of their conjugal and family life sanctified and made a source of sanctity by Christ himself. Only in faith can they discover and admire with joyful gratitude the dignity to which God has deigned to raise marriage an the family, making them a sign and meeting-place of the loving covenant between God and man, between Jesus Christ and his bride, the Church.
The very preparation for Christian marriage is itself a journey of faith. It is a special opportunity for the engaged to rediscover and deepen the faith received in Baptism and nourished by their Christian upbringing. In this way they come to recognize and freely accept their vocation to follow Christ and to serve the Kingdom of God in the married state.
The celebration of the sacrament of marriage is the basic moment of the faith of the couple. This sacrament, in essence, is the proclamation in the Church of the Good News concerning married love. It is the word of God that “reveals” and “fulfils” the wise and loving plan of God for the married couple, giving them a mysterious and real share in the very love with which God himself loves humanity. Since the sacramental celebration of marriage is itself a proclamation of the word of God, it must also be a “profession of faith” within and with the Church, as a community of believers, on the part of all those who in different ways participate in its celebration.
This profession of faith demands that it be prolonged in the life of the married couple and of the family. God, who called the couple to marriage, continues to call them in marriage. [79] In and through the events, problems, difficulties and circumstances of everyday life, God comes to them, revealing and presenting the concrete “demands” of their sharing in the love of Christ for his Church in the particular family, social and ecclesial situation in which they find themselves.
The discovery of and obedience to the plan of God on the part of the conjugal and family community must take place in “togetherness”, through the human experience of love between husband and wife, between parents and children, lived in the Spirit of Christ.
Thus the little domestic Church, like the greater Church, needs to be constantly and intensely evangelized: hence its duty regarding permanent education in the faith.
52. The Christian Family’s Ministry of Evangelization
To the extent in which the Christian family accepts the Gospel and matures in faith, it becomes an evangelizing community. Let us listen again to Paul VI: “The family, like the Church, ought to be a place where the Gospel is transmitted and from which the Gospel radiates. In a family which is conscious of this mission, all the members evangelize and are evangelized. The parents not only communicate the Gospel to their children, but from their children they can themselves receive the same Gospel as deeply lived by them. And such a family becomes the evangelizer of many other families, and of the neighborhood of which it forms part.” [80]
As the Synod repeated, taking up the appeal which I launched at Puebla, the future of evangelization depends in great part on the Church of the home. [81] This apostolic mission of the family is rooted in Baptism and receives from the grace of the sacrament of marriage new strength to transmit the faith, to sanctify and transform our present society according to God’s plan.
Particularly today, the Christian family has a special vocation to witness to the paschal covenant of Christ by constantly radiating the joy of love and the certainty of the hope for which it must give an account: “The Christian family loudly proclaims both the present virtues of the Kingdom of God and the hope of a blessed life to come.” [82]
The absolute need for family catechesis emerges with particular force in certain situations that the Church unfortunately experiences in some places: “in places where anti-religious legislation endeavors even to prevent education in the faith, and in places where widespread unbelief or invasive secularism makes real religious growth practically impossible, “the Church of the home” remains the one place where children and young people can receive an authentic catechesis.” [83]
53. Ecclesial Service
The ministry of evangelization carried out by Christian parents is original and irreplaceable. It assumes the characteristics typical of family life itself, which should be interwoven with love, simplicity, practicality and daily witness. [84]
The family must educate the children for life in such a way that each one may fully perform his or her role according to the vocation received from God. Indeed, the family that is open to transcendent values, that serves its brothers and sisters with joy, that fulfils its duties with generous fidelity, and is aware of its daily sharing in the mystery of the glorious Cross of Christ, becomes the primary and most excellent seedbed of vocations to a life of consecration to the Kingdom of God.
The parents’ ministry of evangelization and catechesis ought to play a part in their children’s lives also during adolescence and youth, when the children, as often happens, challenge or even reject the Christian faith received in earlier years. Just as in the Church the work of evangelization can never be separated from the sufferings of the apostle, so in the Christian family parents must face with courage and great interior serenity the difficulties that their ministry of evangelization sometimes encounters in their own children.
It should not be forgotten that the service rendered by Christian spouses and parents to the Gospel is essentially an ecclesial service. It has its place within the context of the whole Church as an evangelized and evangelizing community. In so far as the ministry of evangelization and catechesis of the Church of the home is rooted in and derives from the one mission of the Church and is ordained to the upbuilding of the one Body of Christ [85], it must remain in intimate communion and collaborate responsibly with all the other evangelizing and catechetical activities present and at work in the ecclesial community at the diocesan and parochial levels.
54. To Preach the Gospel to the Whole Creation
Evangelization, urged on within by irrepressible missionary zeal, is characterized by a universality without boundaries. It is the response to Christ’s explicit and unequivocal command: “Go into all the world and preach the Gospel to the whole creation.” [86]
The Christian family’s faith and evangelizing mission also possesses this catholic missionary inspiration. The sacrament of marriage takes up and re-proposes the task of defending and spreading the faith, a task that has its roots in Baptism and confirmation [87], and makes Christian married couples and parents witnesses of Christ “to the end of the earth,” [88] missionaries, in the true and proper sense, of love and life.
A form of missionary activity can be exercised even within the family. This happens when some member of the family does not have the faith or does not practice it with consistency. In such a case the other members must give him or her a living witness of their own faith in order to encourage and support him or her along the path towards full acceptance of Christ the Savior. [89]
Animated in its own inner life by missionary zeal, the Church of the home is also called to be a luminous sign of the presence of Christ and of his love for those who are “far away,” for families who do not yet believe, and for those Christian families who no longer live in accordance with the faith that they once received. The Christian family is called to enlighten “by its example and its witness .. those who seek the truth.” [90]
Just as at the dawn of Christianity Aquila and Priscilla were presented as a missionary couple [91], so today the Church shows forth her perennial newness and fruitfulness by the presence of Christian couples and families who dedicate at least a part of their lives to working in missionary territories, proclaiming the Gospel and doing service to their fellowman in the love of Jesus Christ. [92]
Christian families offer a special contribution to the missionary cause of the Church by fostering missionary vocations among their sons and daughters and, more generally, “by training their children from childhood to recognize God’s love for all people.” [93]
2) The Christian Family As a Community in Dialogue With God
55. The Church’s Sanctuary In the Home
The proclamation of the Gospel and its acceptance in faith reach their fullness in the celebration of the sacraments. The Church which is a believing and evangelizing community is also a priestly people invested with the dignity and sharing in the power of Christ the High Priest of the New and Eternal Covenant. [94]
The Christian family too is part of this priestly people which is the Church. By means of the sacrament of marriage, in which it is rooted and from which it draws its nourishment, the Christian family is continuously vivified by the Lord Jesus and called and engaged by him in a dialogue with God through the sacraments, through the offering of one’s life, and through prayer.
This is the priestly role which the Christian family can and ought to exercise in intimate communion with the whole Church, through the daily realities of married and family life. In this way the Christian family is called to be sanctified and to sanctify the ecclesial community and the world.
3) The Christian Family As a Community at the Service of Man
56. Marriage As a Sacrament of Mutual Sanctification and An Act of Worship
The sacrament of marriage is the specific source and original means of sanctification for Christian married couples and families. It takes up again and makes specific the sanctifying grace of Baptism. By virtue of the mystery of the death and Resurrection of Christ, of which the spouses are made part in a new way by marriage, conjugal love is purified and made holy, “This love the Lord has judged worthy of special gifts, healing, perfecting and exalting gifts of grace and of charity.” [95]
The gift of Jesus Christ is not exhausted in the actual celebration of the sacrament of marriage, but rather accompanies the married couple throughout their lives. This fact is explicitly recalled by the Second Vatican Council when it says that Jesus Christ “abides with them so that, just as he loved the Church and handed himself over on her behalf, the spouses may love each other with perpetual fidelity through mutual self-bestowal … For this reason, Christian spouses have a special sacrament by which they are fortified and receive a kind of consecration in the duties and dignity of their state. By virtue of this sacrament, as spouses fulfil their conjugal and family obligations, they are penetrated with the Spirit of Christ, who fills their whole lives with faith, hope and charity. Thus they increasingly advance towards their own perfection, as well as towards their mutual sanctification, and hence contribute jointly to the glory of God.” [96]
Christian spouses and parents are included in the universal call to sanctity. For them this call is specified by the sacrament they have celebrated and is carried out concretely in the realities proper to their conjugal and family life [97]. This gives rise to the grace and requirement of an authentic and profound conjugal and family spirituality that draws its inspiration from the themes of creation, covenant, cross, resurrection, and sign, which were stressed more than once by the Synod.
Christian marriage, like the other sacraments, “whose purpose is to sanctify people, to build up the body of Christ, and finally, to give worship to God,” [98] is in itself a liturgical action glorifying God in Jesus Christ and in the Church. By celebrating it, Christian spouses profess their gratitude to God for the sublime gift bestowed on them of being able to live in their married and family lives they very love of God for people and that of the Lord Jesus for the Church, his bride.
Just as husbands and wives receive from sacrament the gift and responsibility of translating into daily living the sanctification bestowed on them, so the same sacrament confers on them the grace and moral obligation of transforming their whole lives into a “spiritual sacrifice.” [99] What the Council says of the laity applies also to Christian spouses and parents, especially with regard to the earthly and temporal realities that characterize their lives: “As worshippers leading holy lives in every place, the laity consecrate the world itself to God.” [100]
57. Marriage and the Eucharist
The Christian family’s sanctifying role is grounded in Baptism and has its highest expression in the Eucharist, to which Christian marriage is intimately connected. The Second Vatican Council drew attention to the unique relationship between the Eucharist and marriage by requesting that “marriage normally be celebrated within the Mass.” [101] To understand better and live more intensely the graces and responsibilities of Christian marriage and family life, it is altogether necessary to rediscover and strengthen this relationship.
The Eucharist is the very source of Christian marriage. The Eucharistic Sacrifice, in fact, represents Christ’s covenant of love with the Church, sealed with his blood on the Cross. [102] In this sacrifice of the New and Eternal Covenant, Christian spouses encounter the source from which their own marriage covenant flows, is interiorly structured and continuously renewed. As a representation of Christ’s sacrifice of love for the Church, the Eucharist is a fountain of charity. In the Eucharistic gift of charity the Christian family finds the foundation and soul of its “communion” and its “mission,” by partaking in the Eucharistic bread, the different members of the Christian family become one body, which reveals and shares in the wider unity of the Church. Their sharing in the Body of Christ that is “given up” and in his Blood that is “shed” becomes a never-ending source of missionary and apostolic dynamism for the Christian family.
58. The Sacrament of Conversion and Reconciliation
An essential and permanent part of the Christian family’s sanctifying role consists in accepting the call to conversion that the Gospel addresses to all Christians, who do not always remain faithful to the “newness” of the Baptism that constitutes them “saints”. The Christian family too is sometimes unfaithful to the law of baptismal grace and holiness proclaimed anew in the sacrament of marriage.
Repentance and mutual pardon with the bosom of the Christian family, so much a part of daily life, receive their specific sacramental expression in Christian Penance. In the Encyclical Humanae Vitae, Paul VI wrote of married couples: “And if sin should still keep its hold over them, let them not be discouraged, but rather have recourse with humble perseverance to the mercy of God, which is abundantly poured forth in the sacrament of Penance.” [103]
The celebration of this sacrament acquires special significance for family life. While they discover in faith that sin contradicts not only the covenant with God, but also the covenant between husband and wife and the communion of the family, the married couple and the other members of the family are led to an encounter with God, who is rich in mercy, [104] who bestows on them his love which is more powerful than sin, [105] and who reconstructs and brings to perfection the marriage covenant and the family communion.
59. Family Prayer
The Church prays for the Christian family and educates the family to live in generous accord with the priestly gift and role received from Christ the High Priest. In effect, the baptismal priesthood of the faithful, exercised in the sacrament of marriage, constitutes the basis of a priestly vocation and mission for the spouses and family by which their daily lives are transformed into “spiritual sacrifices acceptable to God through Jesus Christ.” [106] This transformation is achieved not only by celebrating the Eucharist and the other sacraments and through offering themselves to the glory of God, but also through a life of prayer, through prayerful dialogue with the Father, through Jesus Christ, in the Holy Spirit.
Family prayer has its own characteristic qualities. It is prayer offered in common, husband and wife together, parents and children together. Communion in prayer is both a consequence of and a requirement for the communion bestowed by the sacraments of Baptism and matrimony. The words with which the Lord Jesus promises his presence can be applied to the members of the Christian family in a special way: “Again I say to you, if two of you agree on earth about anything they ask it will be done for them by my Father in heaven. For where tow or three are gathered in my name, there am I in the midst of them.” [107]
Family prayer has for its very own object family life itself, which in all its varying circumstances is seen as a call from God and lived as a filial response to his call. Joys and sorrows, hopes and disappointments, births and birthday celebrations, wedding anniversaries of the parents, departures, separations and home-comings, important and far-reaching decisions, the death of those who are dear, etc. — all of these mark God’s loving intervention in the family’s history. They should be seen as suitable moments for thanksgiving, for petition, for trusting abandonment of the family into the hands of their common Father in heaven. The dignity and responsibility of the Christian family as the domestic Church can be achieved only with God’s unceasing aid, which will surely be granted if it is humbly and trustingly petitioned in prayer.
60. Educators in Prayer
By reason of their dignity and mission, Christian parents have the specific responsibility of educating their children in prayer, introducing them to gradual discovery of the mystery of God and to personal dialogue with him: “it is particularly in the Christian family, enriched by the grace and the office of the sacrament of Matrimony, that from the earliest years children should be taught, according to the faith received in Baptism, to have a knowledge of God, to worship him and to love their neighbor.” [108]
The concrete example and living witness of parents is fundamental and irreplaceable in educating their children to pray. Only by praying together with their children can a father and mother — exercising their royal priesthood — penetrate the innermost depths of their children’s hearts and leave and impression that the future events in their lives will not be able to efface.
Let us again listen to the appeal made by Paul VI to parents: “Mothers, do you teach your children the Christian prayers? Do you prepare them in conjunction with the priests, for the sacraments that they receive when they are young: Confession, Communion and Confirmation? Do you encourage them when they are sick to think of Christ suffering, to invoke the aid of the Blessed Virgin and the saints? Do you say the family Rosary together? And you, fathers, do you pray with your children, with the whole domestic community, at least sometimes? Your example of honesty in thought and action, joined to some common prayer, is a lesson for life, an act of worship of singular value. In this way you bring peace to your homes: Pax huic domui. Remember, it is thus that you build up the Church.” [109]
61. Liturgical Prayer and Private Prayer
There exists a deep and vital bond between the prayer of the Church and the prayer of the individual faithful, as has been clearly reaffirmed by the Second Vatican Council [110]. An important purpose of the prayer of the domestic Church is to serve as the natural introduction for the children to the liturgical prayer of the whole Church, both in the sense of preparing for it and of extending it into personal, family and social life. Hence the need for gradual participation by all the members of the Christian family in the celebration of the Eucharist, especially on Sundays and feast days, and of the other sacraments, particularly the sacraments of Christian initiation of the children. The directives of the Council opened up a new possibility for the Christian family when it listed the family among those groups to whom it recommends the recitation of the Divine Office in common. [111] Likewise, the Christian family will strive to celebrate at home, and in a way suited to the members, the times and feasts of the liturgical year.
As preparation for the worship celebrated in church, and as its prolongation in the home, the Christian family makes use of private prayer, which presents a great variety of forms. While this variety testifies to the extraordinary richness with which the Spirit vivifies Christian prayer, it serves also to meet the various needs and life situations of those who turn to the Lord in prayer. Apart from morning and evening prayers, certain forms of prayer are to be expressly encouraged, following the indications of the Synod Fathers, such as reading and meditating on the word of God, preparation for the reception of the sacraments, devotion and consecration to the Sacred Heart of Jesus, the various forms of veneration of the Blessed Virgin Mary, grace before and after meals, and observance of popular devotions.
While respecting the freedom of the children of God, the Church has always proposed certain practices of piety to the faithful with particular solicitude and insistence. Among these should be mentioned the recitation of the Rosary: “We now desire, as a continuation of the thought of our predecessors, to recommend strongly the recitation of the family Rosary … There is no doubt that … the Rosary should be considered as one of the best and most efficacious prayers in common that the Christian family is invited to recite. We like to think, and sincerely hope, that when the family gathering becomes a time of prayer the Rosary is a frequent and favored manner of praying.” [112] In this way authentic devotion to Mary, which finds expression in sincere love and generous imitation of the Blessed Virgin’s interior spiritual attitude, constitutes a special instrument for nourishing loving communion in the family and for developing conjugal and family spirituality. For she who is the Mother of Christ and of the Church is in a special way the Mother of Christian families, of domestic Churches.
62. Prayer and Life
It should never be forgotten that prayer constitutes an essential part of Christian life, understood in this fullness and centrality. Indeed, prayer is an important part of our very humanity: it is “the first expression of man’s inner truth, the first condition for authentic freedom of spirit.” [113]
Far from being a form of escapism from everyday commitments, prayer constitutes the strongest incentive for the Christian family to assume and comply fully with all its responsibilities as the primary and fundamental cell of human society. Thus the Christian family’s actual participation in the Church’s life and mission is in direct proportion to the fidelity and intensity of the prayer with which it is united with the fruitful vine that is Christ the Lord. [114]
The fruitfulness of the Christian family in its specific service to human advancement, which of itself cannot but lead to the transformation of the world, derives from its living union with Christ, nourished by the Liturgy, by self-oblation and by prayer. [115]
3) The Christian Family As a Community at the Service of Man
63. The New Commandment of Love
The Church, a prophetic, priestly and kingly people, is endowed with the mission of bringing all human beings to accept the word of God in faith, to celebrate and profess it in the sacraments and in prayer, and to give expression to it in the concrete realities of life in accordance with the gift and new commandment of love.
The law of Christian life is to be found not in a written code, but in the personal action of the Holy Spirit who inspires and guides the Christian. It is the “law of the Spirit of life in Christ Jesus,” [116] “God’s love has been poured into our hearts through the Holy Spirit who has been given to us.”[117]
This is true also for the Christian couple and family. Their guide and rule of life is the Spirit of Jesus poured into their hearts in the celebration of the sacrament of Matrimony. In continuity with Baptism in water and the Spirit, marriage sets forth anew the evangelical law of love, and with the gift of the Spirit engraves it more profoundly on the hearts of Christian husbands and wives. Their love, purified and saved, is a fruit of the Spirit acting in the hearts of believers and constituting, at the same time, the fundamental commandment of the moral life to be lived in responsible freedom.
Thus the Christian family is inspired and guided by the new law of the Spirit and, in intimate communion with the Church, the kingly people, it is called to exercise its “service” of love towards God and towards its fellow human beings.
Just as Christ exercises his royal power by serving us, [118] so also the Christian finds the authentic meaning of his participation in the kingship of his Lord in sharing his spirit and practice of service to man. “Christ has communicated this power to his disciples that they might be established in royal freedom and that by self-denial and a holy life they might conquer the reign of sin in themselves. (cf. Romans 6:12) Further, he has shared this power so that by serving him in their fellow human beings they might through humility and patience lead their brothers and sisters to that King whom to serve is to reign. For the Lord wishes to spread his kingdom by means of the laity also, a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love and peace. In this kingdom, creation itself will be delivered out of this slavery to corruption and into the freedom of the glory of the children of God.” (cf. Romans 8:21) [119]
64. To Discover the Image of God in Each Brother and Sister
Inspired and sustained by the new commandment of love, the Christian family welcomes, respects and serves every human being, considering each one in his or her dignity as a person and as a child of God.
It should be so especially between husband and wife and within the family, through a daily effort to promote a truly personal community, initiated and fostered by an inner communion of love. This way of life should then be extended to the wider circle of the ecclesial community of which the Christian family is a part.
Thanks to love within the family, the Church can and ought to take on amore homelike or family dimension, developing a more human and fraternal style of relationships.
Love, too, goes beyond our brothers and sisters of the same faith since “everybody is my brother or sister”. In each individual, especially in the poor, the weak, and those who suffer or are unjustly treated, love knows how to discover the face of Christ, and discover a fellow human being to be loved and served.
In order that the family may serve man in a truly evangelical way, the instructions of the second Vatican Council must be carefully put into practice: “That the exercise of such charity may rise above any deficiencies in fact and even in appearance, certain fundamentals must be observed. Thus, attention is to be paid to the image of God in which our neighbor has been created, and also to Christ the Lord to whom is really offered whatever is given to a needy person.” [120]
While building up the Church in love, the Christian family places itself at the service of the human person and the world, really bringing about the “human advancement” whose substance was given in summary form in the Synod’s Message to families: “Another task for the family is to form persons in love and also to practice love in all its relationships, so that it does not live closed in on itself, but remains open to the community, moved by a sense of justice and concern for others, as well as by a consciousness of its responsibility towards the whole of society.’
This entire web-formatted Familaris Consortio © The Veil of Innocence 1999-2005.
Footnotes
[1] Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 48.
[2] Encyclical Redemptory Hominis, 10: AAS 71 (1979), 274.
[3] Mt. 19:6; cf. Gen 2:24.
[4] Cf. John Paul II, Address to Married People at Kinshasa (3 May 1980), 4: AAS 72 (1980), 426-427.
[5] Pastoral constitution on the Church in the Modern World Gaudium et Spes, 49; cf. John Paul II, Address to Married People at Kinshasa (3 May 2980), 4: loc. cit.
[6] Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 48.
[7] Cf. Eph 5:25.
[8] Mt 19:8.
[9] Rev 3:14.
[10] Cf. 2 Cor 1:20.
[11] Cf. Jn 13:1.
[12] Mt 19:6.
[13] Rom 8:29.
[14] Saint Thomas Aquinas, Summa Theol., II-II, q. 14, art. 2, ad 4.
[15] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 11; cf. Decree on the Apostolate of the Laity Apostolicam Actuositatem, 11.
[16] Second Vatican Ecumenical Council, Pastoral Constitution on the Chruch in the Modern World Gaudium et Spes, 52.
[17] Cf. Eph 6:1-4; Col 3:20-21.
[18] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 48.
[19] Jn 17:21.
[20] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 24.
[21] Gen 1:27.
[22] Gal 3:26, 28.
[23] Cf. John Paul II, encyclical Laborem Exercens, 19: AAS 73 (1981), 625.
[24] Gen 2:18.
[25] Gen 2:23.
[26] Saint Ambrose, Exameron, V, 7, 19: CSEL 32, I, 154.
[27] Paul VI, Encyclical Humanae Vitae, 9: AAS 60 (1968), 486.
[28] Cf. Eph 5:25.
[29] Cf. John Paul II, Homily to the faithful of Terni (March 19,1981), 3-5: AAS 73 (1981), 268-271.
[30] Cf. Eph 3:115.
[31] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 52.
[32] Lk 18:16; cf. Mt 19:14; Mk 18:16.
[33] John Paul II, Address to the General Assembly of the United Nations (2 October 1979), 21: AAS 71 (1979), 1159.
[34] Lk 2:52.
[35] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 48.
[36] John Paul II, Address to the participants in the International Forum on Active Aging (5 September 1980), 5: Insegnamenti di Giovannie Paolo II, III, 2 (1980), 539.
[37] Gen 1:28.
[38] Cf. Gen 5:1-3.
[39] Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 50.
[40] Proposition 21. Section 11 of the Encyclical Humanae Vitae ends with the statement: “The Church, calling people back to the observance of the norms of the natural law, as interpreted by her constant doctrine, teaches that each and every marriage act must remain open to the transmission of life (ut quilibet matrimonii usus ad vitam humanam procreandam per se destinatus permaneat)”: AAS 60 (1968), 488.
[41] Cf. 2 Cor 1:19; Rev 3:14.
[42] Cf. the Sixth Synod of Bishops’ Message to Christian Families in the Modern World (24 October 1980), 5.
[43] Pastoral Constitution on the Church in the Modern world Gaudium et Spes, 51.
[44] Encyclical Humanae Vitae, 7: AAS 60 (1968), 485.
[45] Ibid., 12: loc. cit., 488-489.
[46] Ibid., 14: loc. cit., 490.
[47] Ibid., 13: loc. cit., 489.
[48] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 51.
[49] Encyclical Humanae Vitae, 29: AAS 60 (1968), 501.
[50] Cf. ibid., 25: loc. cit. 498-499.
[51] Ibid., 21: loc. cit., 496.
[52] John Paul II, Homily at the close of the Sixth Synod of Bishops (25 October 1980), 8: AAS 72 (1980), 1083.
[53] Cf. Paul VI, Encyclical Humanae Vitae, 28: AAS 60 (1968), 501.
[54] Cf. John Paul II, Address to the Delegates of the Centre de Liaison des Equipes de Recherche (3 November 1979), 9: Insegnamenti di Giovanni Paolo II, II, 2 (1979), 1035; and cf. Address to the par-ticipants in the First Congress for the Family of Africa and Europe (15 January 1981): L’Osservatore Romano, 16 January 1981.
[55] Encyclican Humanae Vitae, 25: AAS 60 (1968), 499.
[56] Declaration on Christian Education Gravissimum Educationis, 3.
[57] Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 35.
[58] Saint Thomas Aquinas, Summa contra Gentiles, IV, 58.
[59] Declaration On Christian Education Gravissimum Educationis, 2.
[60] Apostolic Exhortation Evangelii Nuntiandi, 71: AAS 68 (1976), 60-61.
[61] Cf. Second Vatican Ecumenical Council, Declaration on Christian Education Gravissimum Educationis, 3.
[62] Second Vatican Ecumenical Council, Decree on the Apostolate of the Laity Apostolicam Actuositatem, 11.
[63] Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 52.
[64] Cf. Second Vatican Ecumenical Council, Decree on the Apostolate of the Laity Apostolicam Actuositatem, 11.
[65] Rom 12:13.
[66] Mt 10:42.
[67] Cf. Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 30.
[68] Second Vatican Ecumenical Council, Declaration on Religious Freedom Dignitatis Humanae, 5.
[69] Cf. Proposition 42.
[70] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 31.
[71] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 11; Decree on the Apostolate of the Laity Apostolicam Actuositatem, 11; Pope John Paul II, Homily for the opening of the Sixth Synod of Bishops (26 September 1980), 3: AAS 72 (1980), 1008.
[72] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 11.
[73] Cf. ibid., 41.
[74] Acts 4:32.
[75] Cf. Paul VI, Encyclical Humanae Vitae, 9: AAS 60 (1968), 486-487.
[76] Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 48.
[77] Cf. Second Vatican Council, Dogmatic Constitution on Divine Revelation Dei Verbum, 1.
[78] Rom 16:26.
[79] Cf. Paul VI, Encyclical Humanae Vitae, 25: AAS 60 (1968), 498.
[80] Apostolic Exhortation Evangelii Nuntiandi, 71: AAS 68 (1976), 60-61.
[81] Cf. Address to the Third General Assembly of the Bishops of Latin American (28 January 1979), IV a: AAS 71 (1979), 204.
[82] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 35.
[83] John Paul II, Apostolic Exhortation Catechesi Tradendae, 68: AAS 71 (1979), 1334.
[84] Cf. ibid., 36: loc. cit. 1308.
[85] Cf. 1 Cor 12:4-6; Eph 4:12-13.
[86] Mk 16:15.
[87] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 11.
[88] Acts 1:8.
[89] Cf. 1 Pt 3:1-2.
[90] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 35; cf. Decree on the Apostolate of the Laity Apostolicam Actuositatem, 11.
[91] Cf. Acts 18; Rom 16:3-4.
[92] Cf. Second Vatican Ecumenical Council, Decree on the Church’s Missionary Activity Ad Gentes, 39.
[93] Second Vatican Ecumenical Council, Decree on the Apostolate of the Laity Apostolicam Actuositatem, 30.
[94] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 10.
[95] Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 49.
[96] Ibid., 48.
[97] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 41.
[98] Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium, 59.
[99] Cf. 1 Pt 2:5; Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 34.
[100] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 34.
[101] Constitution on the Sacred Liturgy Sacrosanctum Concilium, 78.
[102] Cf. Jn 19:34.
[103] Section 25: AAS 60 (1968), 499.
[104] Eph 2:4.
[105] Cf. John Paul II, encyclical Dives in Misericordia, 13: AAS 72 (1980), 1218-1219.
[106] 1 Pt 2:5.
[107] Mt 18:19-20.
[108] Second Vatican Ecumenical Council, Declaration on Christian Education Gravissimum Educationis, 3; cf. Pope John Paul II, Apostolic Exhortation Catechesi Tradendae, 36: AAS 71 (1979), 1308.
[109] General Audience Address, 11 August 1976: Insegnamenti di Paolo VI, XIV (1976), 640.
[110] Cf. Constitution on the Sacred Liturgy Sacrosanctum Concilium, 12.
[111] Cf. Institutio Generalis de Liturgia Horarum, 27.
[112] Paul VI, Apostolic Exhortation Marialis Cultus, 52, 54: AAS 66 (1974), 160-161.
[113] John Paul II, Address at the Mentorella Shrine (29 October 1978): Insegnamenti di Giovanni Paolo II, I (1978), 78-79.
[114] Cf. Second Vatican Ecumenical Council, Decree on the Apostolate of the Laity Apostolicam Actuositatem, 4.
[115] Rom 8:2. Cf. John Paul I, Address to the Bishops of the Twelfth Pastoral Region of the United States of America (21 September 1978): AAS 70 (1978), 767.
[116] Rom 5:5.
[117] Cf. Mk 10:45.
[118] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 36.
[119] Decree of the Apostolate of the Laity Apostolicam Actuositatem, 8.
[120] Cf. the Sixth Synod of Bishops’ Message to Christian Families in the Modern World (24 October 1980), 12. the King.
