蜜桃交友

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LOOKING TO JESUS: THE VOCATION OF THE FAMILY

58. In and among families, the Gospel message should always resound; the core of that message, the kerygma, is what is 鈥渕ost beautiful, most excellent, most appealing and at the same time most necessary鈥�.50 This message 鈥渉as to occupy the centre of all evangelizing activity鈥�. It is the first and most important proclamation, 鈥渨hich we must hear again and again in different ways, and which we must always announce in one form or another鈥�. Indeed, 鈥渘othing is more solid, profound, secure, meaningful and wise than that message鈥�. In effect, 鈥渁ll Christian formation consists of entering more deeply into the kerygma鈥�.

59. Our teaching on marriage and the family cannot fail to be inspired and transformed by this message of love and tenderness; otherwise, it becomes nothing more than the defence of a dry and lifeless doctrine. The mystery of the Christian family can be fully understood only in the light of the Father鈥檚 infinite love revealed in Christ, who gave himself up for our sake and who continues to dwell in our midst. I now wish to turn my gaze to the living Christ, who is at the heart of so many love stories, and to invoke the fire of the Spirit upon all the world鈥檚 families.

60. This brief chapter, then, will summarize the Church鈥檚 teaching on marriage and the family. Here too I will mention what the Synod Fathers had to say about the light offered by our faith. They began with the gaze of Jesus and they spoke of how he 鈥渓ooked upon the women and men whom he met with love and tenderness, accompanying their steps in truth, patience and mercy as he proclaimed the demands of the Kingdom of God鈥�. The Lord is also with us today, as we seek to practice and pass on the Gospel of the family.

Jesus restores and fulfils God鈥檚 plan

61. Contrary to those who rejected marriage as evil, the New Testament teaches that 鈥渆verything created by God is good and nothing is to be rejected鈥� (1 Tim 4:4). Marriage is 鈥渁 gift鈥� from the Lord (1 Cor 7:7). At the same time, precisely because of this positive understanding, the New Testament strongly emphasizes the need to safeguard God鈥檚 gift: 鈥淟et marriage be held in honour among all, and let the marriage bed be undefiled鈥� (Heb 13:4). This divine gift includes sexuality: 鈥淒o not refuse one another鈥� (1 Cor 7:5).

62. The Synod Fathers noted that Jesus, 鈥渋n speaking of God鈥檚 original plan for man and woman, reaffirmed the indissoluble union between them, even stating that 鈥榠t was for your hardness of heart that Moses allowed you to divorce your wives, but from the beginning it was not so鈥� (Mt 19:8). The indissolubility of marriage 鈥� 鈥榳hat God has joined together, let no man put asunder鈥� (Mt 19:6) 鈥� should not be viewed as a 鈥榶oke鈥� imposed on humanity, but as a 鈥榞ift鈥� granted to those who are joined in marriage鈥� God鈥檚 indulgent love always accompanies our human journey; through grace, it heals and transforms hardened hearts, leading them back to the beginning through the way of the cross. The Gospels clearly present the example of Jesus who鈥� proclaimed the meaning of marriage as the fullness of revelation that restores God鈥檚 original plan (cf. Mt 19:3)鈥�.

63. 鈥淛esus, who reconciled all things in himself, restored marriage and the family to their original form (cf. Mt 10:1-12). Marriage and the family have been redeemed by Christ (cf. Eph 5:21-32) and restored in the image of the Holy Trinity, the mystery from which all true love flows. The spousal covenant, originating in creation and revealed in the history of salvation, takes on its full meaning in Christ and his Church. Through his Church, Christ bestows on marriage and the family the grace necessary to bear witness to the love of God and to live the life of communion. The Gospel of the family spans the history of the world, from the creation of man and woman in the image and likeness of God (cf. Gen 1:26-27), to the fulfilment of the mystery of the covenant in Christ at the end of time with the marriage of the Lamb (cf. Rev 19:9)鈥�.

64. 鈥淭he example of Jesus is a paradigm for the Church鈥� He began his public ministry with the miracle at the wedding feast of Cana (cf. Jn 2:1-11). He shared in everyday moments of friendship with the family of Lazarus and his sisters (cf. Lk 10:38) and with the family of Peter (cf. Mk 8:14). He sympathized with grieving parents and restored their children to life (cf. Mk 5:41; Lk 7:14-15). In this way he demonstrated the true meaning of mercy, which entails the restoration of the covenant (cf. John Paul II, Dives in Misericordia, 4). This is clear from his conversations with the Samaritan woman (cf. Jn 1:4-30) and with the woman found in adultery (cf. Jn 8:1- 11), where the consciousness of sin is awakened by an encounter with Jesus鈥� gratuitous love鈥�.

65. The incarnation of the Word in a human family, in Nazareth, by its very newness changed the history of the world. We need to enter into the mystery of Jesus鈥� birth, into that 鈥測es鈥� given by Mary to the message of the angel, when the Word was conceived in her womb, as well as the 鈥測es鈥� of Joseph, who gave a name to Jesus and watched over Mary. We need to contemplate the joy of the shepherds before the manger, the adoration of the Magi and the flight into Egypt, in which Jesus shares his people鈥檚 experience of exile, persecution and humiliation. We need to contemplate the religious expectation of Zechariah and his joy at the birth of John the Baptist, the fulfilment of the promise made known to Simeon and Anna in the Temple and the marvel of the teachers of the Law who listened to the wisdom of the child Jesus. We then need to peer into those thirty long years when Jesus earned his keep by the work of his hands, reciting the traditional prayers and expressions of his people鈥檚 faith and coming to know that ancestral faith until he made it bear fruit in the mystery of the Kingdom. This is the mystery of Christmas and the secret of Nazareth, exuding the beauty of family life! It was this that so fascinated Francis of Assisi, Theresa of the Child Jesus and Charles de Foucauld, and continues to fill Christian families with hope and joy.

 66. 鈥淭he covenant of love and fidelity lived by the Holy Family of Nazareth illuminates the 52 principle which gives shape to every family, and enables it better to face the vicissitudes of life and history. On this basis, every family, despite its weaknesses, can become a light in the darkness of the world. 鈥楴azareth teaches us the meaning of family life, its loving communion, its simple and austere beauty, its sacred and inviolable character. May it teach how sweet and irreplaceable is its training, how fundamental and incomparable its role in the social order鈥� (Paul VI, Address in Nazareth, 5 January 1964)鈥�.

The family in the documents of the Church

67. The Second Vatican Council, in its Pastoral Constitution Gaudium et Spes, was concerned 鈥渢o promote the dignity of marriage and the family (cf. Nos. 47-52)鈥�. The Constitution 鈥渄efined marriage as a community of life and love (cf. 48), placing love at the centre of the family鈥� 鈥楾rue love between husband and wife鈥� (49) involves mutual self-giving, includes and integrates the sexual and affective dimensions, in accordance with God鈥檚 plan (cf. 48-49)鈥�. The conciliar document also emphasizes 鈥渢he grounding of the spouses in Christ. Christ the Lord 鈥榤akes himself present to the Christian spouses in the sacrament of marriage鈥� (48) and remains with them. In the incarnation, he assumes human love, purifies it and brings it to fulfilment. By his Spirit, he gives spouses the capacity to live that love, permeating every part of their lives of faith, hope and charity. In this way, the spouses are consecrated and by means of a special grace build up the Body of Christ and form a domestic church (cf. Lumen Gentium, 11), so that the Church, in order fully to understand her mystery, looks to the Christian family, which manifests her in a real way鈥�.

68. 鈥淏lessed Paul VI, in the wake of the Second Vatican Council, further developed the Church鈥檚 teaching on marriage and the family. In a particular way, with the Encyclical Humanae Vitae he brought out the intrinsic bond between conjugal love and the generation of life: 鈥楳arried love requires of husband and wife the full awareness of their obligations in the matter of responsible parenthood, which today, rightly enough, is much insisted upon, but which at the same time must be rightly understood鈥� The exercise of responsible parenthood requires that husband and wife, keeping a right order of priorities, recognize their own duties towards God, themselves, their families and human society鈥� (No. 10). In the Apostolic Exhortation Evangelii Nuntiandi, Paul VI highlighted the relationship between the family and the Church鈥�.

69. 鈥淪aint John Paul II devoted special attention to the family in his catecheses on human love, in his Letter to Families Gratissimam Sane and particularly in his Apostolic Exhortation Familiaris Consortio. In these documents, the Pope defined the family as 鈥榯he way of the Church鈥�. He also offered a general vision of the vocation of men and women to love, and proposed basic guidelines for the pastoral care of the family and for the role of the family in society. In particular, by treating conjugal love (cf. No. 13), he described how spouses, in their mutual love, receive the gift of the Spirit of Christ and live their call to holiness鈥�.

70. 鈥淧ope Benedict XVI, in his Encyclical Deus Caritas Est, returned to the topic of the truth of the love of man and woman, which is fully illuminated only in the love of the crucified Christ (cf. No. 2). He stressed that 鈥榤arriage based on an exclusive and definitive love becomes an icon of the relationship between God and his people, and vice versa. God鈥檚 way of loving becomes the measure of human love鈥� (11). Moreover, in the Encyclical Caritas in Veritate, he highlighted the importance of love as a principle of life in society (cf. 44), a place where we learn the experience of the common good鈥�.

The Sacrament of Matrimony

71. 鈥淪cripture and Tradition give us access to a knowledge of the Trinity, which is revealed with the features of a family. The family is the image of God, who is a communion of persons. At Christ鈥檚 baptism, the Father鈥檚 voice was heard, calling Jesus his beloved Son, and in this love we can recognize the Holy Spirit (cf. Mk 1:10-11). Jesus, who reconciled all things in himself and redeemed us from sin, not only returned marriage and the family to their original form, but also raised marriage to the sacramental sign of his love for the Church (cf. Mt 19:1-12; Mk 10:1- 12; Eph 5:21-32). In the human family, gathered by Christ, 鈥榯he image and likeness鈥� of the Most Holy Trinity (cf. Gen 1:26) has been restored, the mystery from which all true love flows. Through the Church, marriage and the family receive the grace of the Holy Spirit from Christ, in order to bear witness to the Gospel of God鈥檚 love鈥�.

72. The sacrament of marriage is not a social convention, an empty ritual or merely the outward sign of a commitment. The sacrament is a gift given for the sanctification and salvation of the spouses, since 鈥渢heir mutual belonging is a real representation, through the sacramental sign, of the same relationship between Christ and the Church. The married couple are therefore a permanent reminder for the Church of what took place on the cross; they are for one another and for their children witnesses of the salvation in which they share through the sacrament鈥�. Marriage is a vocation, inasmuch as it is a response to a specific call to experience conjugal love as an imperfect sign of the love between Christ and the Church. Consequently, the decision to marry and to have a family ought to be the fruit of a process of vocational discernment.

73. 鈥淢utual self-giving in the sacrament of matrimony is grounded in the grace of baptism, which establishes the foundational covenant of every person with Christ in the Church. In accepting each other, and with Christ鈥檚 grace, the engaged couple promise each other total selfgiving, faithfulness and openness to new life. The couple recognizes these elements as constitutive of marriage, gifts offered to them by God, and take seriously their mutual commitment, in God鈥檚 name and in the presence of the Church. Faith thus makes it possible for them to assume the goods of marriage as commitments that can be better kept through the help of the grace of the sacrament鈥� Consequently, the Church looks to married couples as the heart of the entire family, which, in turn, looks to Jesus鈥�.65 The sacrament is not a 鈥渢hing鈥� or a 鈥減ower鈥�, for in it Christ himself 鈥渘ow encounters Christian spouses... He dwells with them, gives them the strength to take up their crosses and so follow him, to rise again after they have fallen, to forgive one another, to bear one another鈥檚 burdens鈥�. Christian marriage is a sign of how much Christ loved his Church in the covenant sealed on the cross, yet it also makes that love present in the communion of the spouses. By becoming one flesh, they embody the espousal of our human nature by the Son of God. That is why 鈥渋n the joys of their love and family life, he gives them here on earth a foretaste of the wedding feast of the Lamb鈥�. Even though the analogy between the human couple of husband and wife, and that of Christ and his Church, is 鈥渋mperfect鈥�, it inspires us to beg the Lord to bestow on every married couple an outpouring of his divine love.

74. Sexual union, lovingly experienced and sanctified by the sacrament, is in turn a path of growth in the life of grace for the couple. It is the 鈥渘uptial mystery鈥�.69 The meaning and value of their physical union is expressed in the words of consent, in which they accepted and offered themselves each to the other, in order to share their lives completely. Those words give meaning to the sexual relationship and free it from ambiguity. More generally, the common life of husband and wife, the entire network of relations that they build with their children and the world around them, will be steeped in and strengthened by the grace of the sacrament. For the sacrament of marriage flows from the incarnation and the paschal mystery, whereby God showed the fullness of his love for humanity by becoming one with us. Neither of the spouses will be alone in facing whatever challenges may come their way. Both are called to respond to God鈥檚 gift with commitment, creativity, perseverance and daily effort. They can always invoke the assistance of the Holy Spirit who consecrated their union, so that his grace may be felt in every new situation that they encounter.

75. In the Church鈥檚 Latin tradition, the ministers of the sacrament of marriage are the man and the woman who marry;70 by manifesting their consent and expressing it physically, they receive a great gift. Their consent and their bodily union are the divinely appointed means whereby they become 鈥渙ne flesh鈥�. By their baptismal consecration, they were enabled to join in marriage as the Lord鈥檚 ministers and thus to respond to God鈥檚 call. Hence, when two non-Christian spouses receive baptism, they need not renew their marriage vows; they need simply not reject them, since by the reception of baptism their union automatically becomes sacramental. Canon Law also recognizes the validity of certain unions celebrated without the presence of an ordained minister. The natural order has been so imbued with the redemptive grace of Jesus that 鈥渁 valid matrimonial contract cannot exist between the baptized without it being by that fact a sacrament鈥�. The Church can require that the wedding be celebrated publicly, with the presence of witnesses and other conditions that have varied over the course of time, but this does not detract from the fact that the couple who marry are the ministers of the sacrament. Nor does it affect the centrality of the consent given by the man and the woman, which of itself establishes the sacramental bond. This having been said, there is a need for further reflection on God鈥檚 action in the marriage rite; this is clearly manifested in the Oriental Churches through the importance of the blessing that the couple receive as a sign of the gift of the Spirit.

Seeds of the Word and imperfect situations

76. 鈥淭he Gospel of the family also nourishes seeds that are still waiting to grow, and serves as the basis for caring for those plants that wilting and must not be neglected.鈥� Thus, building on the gift of Christ in the sacrament, married couples 鈥渕ay be led patiently further on in order to achieve a deeper grasp and a fuller integration of this mystery in their lives鈥�.

77. Appealing to the Bible鈥檚 teaching that all was created through Christ and for Christ (cf. Col 1:16), the Synod Fathers noted that 鈥渢he order of redemption illuminates and fulfils that of creation. Natural marriage, therefore, is fully understood in the light of its fulfilment in the sacrament of Matrimony: only in contemplating Christ does a person come to know the deepest truth about human relationships. 鈥極nly in the mystery of the Incarnate Word does the mystery of man take on light鈥� Christ, the new Adam, by the revelation of the mystery of the Father and his love, fully reveals man to himself and makes his supreme calling clear鈥� (Gaudium et Spes, 22). It is particularly helpful to understand in a Christocentric key鈥� the good of the spouses (bonum coniugum)鈥�,75 which includes unity, openness to life, fidelity, indissolubility and, within Christian marriage, mutual support on the path towards complete friendship with the Lord. 鈥淒iscernment of the presence of 鈥榮eeds of the Word鈥� in other cultures (cf. Ad Gentes 11) can also apply to the reality of marriage and the family. In addition to true natural marriage, positive elements exist in the forms of marriage found in other religious traditions鈥�, even if, at times, obscurely. We can readily say that 鈥渁nyone who wants to bring into this world a family which teaches children to be excited by every gesture aimed at overcoming evil 鈥� a family which shows that the Spirit is alive and at work 鈥� will encounter our gratitude and our appreciation. Whatever the people, religion or region to which they belong!鈥�

78. 鈥淭he light of Christ enlightens every person (cf. Jn 1:9; Gaudium et Spes, 22). Seeing things with the eyes of Christ inspires the Church鈥檚 pastoral care for the faithful who are living together, or are only married civilly, or are divorced and remarried. Following this divine pedagogy, the Church turns with love to those who participate in her life in an imperfect manner: she seeks the grace of conversion for them; she encourages them to do good, to take loving care of each other and to serve the community in which they live and work鈥� When a couple in an irregular union attains a noteworthy stability through a public bond 鈥� and is characterized by deep affection, responsibility towards the children and the ability to overcome trials 鈥� this can be seen as an opportunity, where possible, to lead them to celebrate the sacrament of Matrimony鈥�.

79. 鈥淲hen faced with difficult situations and wounded families, it is always necessary to recall this general principle: 鈥楶astors must know that, for the sake of truth, they are obliged to exercise careful discernment of situations鈥� (Familiaris Consortio, 84). The degree of responsibility is not equal in all cases and factors may exist which limit the ability to make a decision. Therefore, while clearly stating the Church鈥檚 teaching, pastors are to avoid judgements that do not take into account the complexity of various situations, and they are to be attentive, by necessity, to how people experience and endure distress because of their condition鈥�.

The transmission of life and the rearing of children

80. Marriage is firstly an 鈥渋ntimate partnership of life and love鈥� which is a good for the spouses themselves,81 while sexuality is 鈥渙rdered to the conjugal love of man and woman鈥�. It follows that 鈥渟pouses to whom God has not granted children can have a conjugal life full of meaning, in both human and Christian terms鈥�. Nonetheless, the conjugal union is ordered to procreation 鈥渂y its very nature鈥�. The child who is born 鈥渄oes not come from outside as something added on to the mutual love of the spouses, but springs from the very heart of that mutual giving, as its fruit and fulfilment鈥�. He or she does not appear at the end of a process, but is present from the beginning of love as an essential feature, one that cannot be denied without disfiguring that love itself. From the outset, love refuses every impulse to close in on itself; it is open to a fruitfulness that draws it beyond itself. Hence no genital act of husband and wife can refuse this meaning,86 even when for various reasons it may not always in fact beget a new life.

81. A child deserves to be born of that love, and not by any other means, for 鈥渉e or she is not something owed to one, but is a gift鈥�, which is 鈥渢he fruit of the specific act of the love of the parents鈥�. This is the case because, 鈥渁ccording to the order of creation, conjugal love between a man and a woman, and the transmission of life are ordered to each other (cf. Gen 1:27-28). Thus the Creator made man and woman share in the work of his creation and, at the same time, made them instruments of his love, entrusting to them the responsibility for the future of mankind, through the transmission of human life鈥�.

82. The Synod Fathers stated that 鈥渢he growth of a mentality that would reduce the generation of human life to one variable of an individual鈥檚 or a couple鈥檚 plans is clearly evident鈥�. The Church鈥檚 teaching is meant to 鈥渉elp couples to experience in a complete, harmonious and conscious way their communion as husband and wife, together with their responsibility for procreating life. We need to return to the message of the Encyclical Humanae Vitae of Blessed Pope Paul VI, which highlights the need to respect the dignity of the person in morally assessing methods of regulating birth鈥� The choice of adoption or foster parenting can also express that fruitfulness which is a characteristic of married life鈥�. With special gratitude the Church 鈥渟upports families who accept, raise and surround with affection children with various disabilities鈥�.

83. Here I feel it urgent to state that, if the family is the sanctuary of life, the place where life is conceived and cared for, it is a horrendous contradiction when it becomes a place where life is rejected and destroyed. So great is the value of a human life, and so inalienable the right to life of an innocent child growing in the mother鈥檚 womb, that no alleged right to one鈥檚 own body can justify a decision to terminate that life, which is an end in itself and which can never be considered the 鈥減roperty鈥� of another human being. The family protects human life in all its stages, including its last. Consequently, 鈥渢hose who work in healthcare facilities are reminded of the moral duty of conscientious objection. Similarly, the Church not only feels the urgency to assert the right to a natural death, without aggressive treatment and euthanasia鈥�, but likewise 鈥渇irmly rejects the death penalty鈥�.

84. The Synod Fathers also wished to emphasize that 鈥渙ne of the fundamental challenges facing families today is undoubtedly that of raising children, made all the more difficult and complex by today鈥檚 cultural reality and the powerful influence of the media鈥�. 鈥淭he Church assumes valuable role in supporting families, starting with Christian initiation, through welcoming communities鈥�. At the same time I feel it important to reiterate that the overall education of children is a 鈥渕ost serious duty鈥� and at the same time a 鈥減rimary right鈥� of parents. This is not just a task or a burden, but an essential and inalienable right that parents are called to defend and of which no one may claim to deprive them. The State offers educational programmes in a subsidiary way, supporting the parents in their indeclinable role; parents themselves enjoy the right to choose freely the kind of education 鈥� accessible and of good quality 鈥� which they wish to give their children in accordance with their convictions. Schools do not replace parents, but complement them. This is a basic principle: 鈥渁ll other participants in the process of education are only able to carry out their responsibilities in the name of the parents, with their consent and, to a certain degree, with their authorization鈥�. Still, 鈥渁 rift has opened up between the family and society, between family and the school; the educational pact today has been broken and thus the educational alliance between society and the family is in crisis鈥�.

85. The Church is called to cooperate with parents through suitable pastoral initiatives, assisting them in the fulfilment of their educational mission. She must always do this by helping them to appreciate their proper role and to realize that by their reception of the sacrament of marriage they become ministers of their children鈥檚 education. In educating them, they build up the Church, and in so doing, they accept a Godgiven vocation.

The family and the Church

86. 鈥淲ith inner joy and deep comfort, the Church looks to the families who remain faithful to the teachings of the Gospel, encouraging them and thanking them for the testimony they offer. For they bear witness, in a credible way, to the beauty of marriage as indissoluble and perpetually faithful. Within the family 鈥榳hich could be called a domestic church鈥� (Lumen Gentium, 11), individuals enter upon an ecclesial experience of communion among persons, which reflects, through grace, the mystery of the Holy Trinity. 鈥楬ere one learns endurance and the joy of work, fraternal love, generous 鈥� even repeated 鈥� forgiveness, and above all divine worship in prayer and the offering of one鈥檚 life鈥� (Catechism of the Catholic Church, 1657)鈥�.

87. The Church is a family of families, constantly enriched by the lives of all those domestic churches. 鈥淚n virtue of the sacrament of matrimony, every family becomes, in effect, a good for the Church. From this standpoint, reflecting on the interplay between the family and the Church will prove a precious gift for the Church in our time. The Church is good for the family, and the family is good for the Church. The safeguarding of the Lord鈥檚 gift in the sacrament of matrimony is a concern not only of individual families but of the entire Christian community鈥�.

88. The experience of love in families is a perennial source of strength for the life of the Church. 鈥淭he unitive end of marriage is a constant summons to make this love grow and deepen. Through their union in love, the couple experiences the beauty of fatherhood and motherhood, and shares plans, trials, expectations and concerns; they learn care for one another and mutual forgiveness. In this love, they celebrate their happy moments and support each other in the difficult passages of their life together鈥� The beauty of this mutual, gratuitous gift, the joy which comes from a life that is born and the loving care of all family members 鈥� from toddlers to seniors 鈥� are just a few of the fruits which make the response to the vocation of the family unique and irreplaceable鈥�, both for the Church and for society as a whole.