SYNOD OF BISHOPS

SSUW^^"oisS«B«

THE ROLE OF THE CHRISTIAN FAMILY

IN THE MODERN WORLD

{FOR THE USE OF THE EPISCOPAL CONFERENCES)

CTOW
GUIDE

May 7, 1979





SYNOD OF BISHOPS

THE ROLE OF THE CHRISTIAN FAMILY

IN THE MODERN WORLD

{FOR THE USE OF THE EPISCOPAL CONFERENCES)

1979

Publications Office

UNITED STATES CATHOLIC CONFERENCE

1312 Massachusetts Avenue, N.W.

Washington, D.C. BDDD5



VATICAN POLYGLOT PRESS

7 - V - 1979

DeaMKt



CONTENTS

Introduction

I. The reason for the theme 3

1. The connection with the three preceding Synods 3

2. The importance of the family in society 3

II. Meaning of the theme 4

1. Role 4

2. Christian family 4

3. Modern world 5

III. Division of the theme 5

Part one

THE SITUATION OF THE FAMILY IN THE MODERN WORLD

Preamble 6

I. New awareness of the pastoral importance of the Christian family . . 1

1. The family as the School of Love 7

2. Family spiritual life 7

3. The family in society 7

4. The family in the mission of the local Church 7

II. The Christian family in the change of the role of the family in modern

society 8

1. Divorce 8

2. Consensual union or “trial marriage” 9

3. Transmission of new life 9

4. The changed situation of women 9

5. Economic and social factors 10

6. Relations between parents and children 10

III. Special difficulties of the Christian family in the modern world ... 11

1 . Pluralism in religious matters 11

4



2. Rejection of doctrine 11

3. External circumstances 11

4. Lack of a clear concept of the sacrality and sacramentality of marriage 12

Questions on part one 12

Part two

QUESTIONS OF DOCTRINE CONCERNING MARRIAGE AND THE FAMILY

Chapter one: Fundamental principles 13

I. The mission and responsibility of the Magisterium and the Church with

regard to the conjugal and family partnership 13

1. The responsibility of the Magisterium with regard to all aspects of

the marriage and family covenant 13

2. The special responsibility of the Magisterium with regard to the

covenant of sacramental marriage 14

II. Marriage and the family as covenants 15

1. The importance of interpersonal relationships 15

2. The fullness of the marriage covenant 16

3. The human dimension and the divine dimension of the marriage

covenant 17

Chapter two: The intention of God the Creator regarding the marriage

AND FAMILY PARTNERSHIP 18

I. God's intention as an aid to understanding the meaning of human

affairs 18

II. The personalist aspect 19

III. The fecundity aspect 20

IV. The two aspects are inseparable 22

Chapter three: What God the Redeemer intends and does 22

I. The mystery of Christ 22

II. Inserting the marriage of Christians into the mystery of Christ ... 23

III. Perfecting married love through the will for definitive self-giving . . 24

IV. The asceticism of conjugal fidelity and chastity 25

1. The asceticism of conjugal fidelity 25

2. Conjugal chastity 26

Questions on part two 27



Part three

THE ROLE OE THE CHRISTIAN FAMILY

Preamble * .... 28

1. Meaning of the phrase “the role of the family” 28

2. The role comes down to evangelization 28

3. The role distinguished in accordance with the functions of the

common priesthood described by Vatican II 29

4. The correspondence between these roles and the natural duties of

the family 29

Chapter one: The role of the family in the upbringing of children

AND the handing ON OF THE FAITH 29

I. The educational role of the family in general 29

1. Church documents 29

2. Education as a consequence of the role of procreation 30

3. Education within the family 30

4. Recourse by the family to external educational institutions . . . .31

II. The special role of the Christian family 31

1. Christian education of children by their parents 31

2. Obligations and rights of parents concerning the completion in the

community of education in faith 32

HI. Modern problems 32

1. The new possibilities open to the family 32

2. Social communications media 33

3. Participation by the family in the work of catechesis 33

4. Collaboration by young people in family education 34

Chapter two: The role of the family in preserving spiritual values

AND SANCTIFYING ITS MEMBERS . . 34

I. The spiritual role of the family in general 34

1. The family as guardian and teacher of virtues 34

2. Mutual assistance by husband and wife in reaching perfection . . .35

3. Communication of values by parents to their children 35

4. The benefits of the coexistence of generations in the family ... 35

H. The sanctifying role of the Christian family 36

1. The mission of sanctifying conferred on parents by the Sacrament 36

2. Mutual sanctification of husband and wife 36

3. Sanctification of the children 37

4. The family and the sanctification of society 38



III. Issues of today 39

1. Family prayer 39

2. Vocations 39

3. Witnessing to Christ’s love 39

4. Married love and chastity 40

Chapter three: The role of the family in fostering and animating

SOCIAL LIFE 40

I. The social role of the family 40

1. The family as a cell of society and a teacher of social virtues ... 40
2. The rights of the family before society 41

3. Assistance due to the family from society 42

II. The social role of the Christian family 43

1. The duty of the family within the People of God 43

2. The role of the Christian family with regard to the whole of human

society 44

3. The role of the Christian family in the defence of the person ... 44

III. Issues today 45

1. The rights of the family should be affirmed anew 45

2. Inclusion of the family in pastoral work 46

3. Family movements should be fostered 46

4. The active presence of families in national and international under-

takings 46

Questions on part three 47



THE ROLE OF THE CHRISTIAN FAMILY

IN THE MODERN WORLD

INTRODUCTION

I

THE REASON FOR THE THEME

1. The connection with the three preceding Synods

The Holy Father John Paul II opportunely decided that the next

session of the Synod should study the theme “The Role of the Christian

Family in the Modern World”. The subject of the Family had been

proposed with sufficient unanimity by the Synods of the Eastern Churches,

the Bishops’ Conferences, and the Departments of the Roman Curia,

in their replies to the letter sent by the Synod Secretariat. In these

last years the Apostolic See and the Bishops’ Conferences and even

individual Bishops of several countries not infrequently published do-

cuments on the family. There is a clear connection with the themes

of the three preceding sessions of the Synod, which dealt with justice

in the world and the ministerial priesthood, with evangelization and,

finally, with catechesis. The first evangelization to be given to children

belongs to the family and the same can be said of their deeper education

in the faith; education for justice, which is so urgent for contemporary

Christians, belongs to the family as the first cell of society. Nowhere

can a better means be found than the Christian family for raising up

priestly and religious vocations.

2. The importance of the family in society

Since scientific and technological progress is bringing profound

changes to the world with increasing rapidity, all institutions are subjected

to crisis. Accordingly, the family also cannot escape having an identity

3



crisis. The importance of this crisis is all the greater because the family

is the primary and fundamental cell of society and, as a result, the

happiness of the whole of society is connected with the welfare of the

family. Light must therefore be thrown both on the family’s importance

for society and society’s duty towards the family to enable it to grow

and rightly fulfil its own role.

This makes clear the reason that induced the Pope to propose the

subject of the family for the next Synod.

However, to keep the subject within due limits, we must from the

beginning of the theme both determine more closely its meaning and

show under what aspect it is to be studied.

II

MEANING OF THE THEME

1. Role

We are dealing with the role performed by the Christian family

within the People of God, that is to say its own special gift/ its own

special grace, its own special duty. The word “role” is taken in a

theologico-pastoral sense, indicating an ordination for carrying out

education, sanctification and social advancement.

2. Christian family

The word “family” can be understood in various senses. As is

clear, the wide meaning must be distinguished from the narrow.

The family coming from a marriage ^ can mean the partnership of

one man and one woman bound together indissolubly by conjugal love

in accordance with the order laid down by God. This family is in the

strictest sense ordained, as we shall relate, both for mutual help and

community of life and for procreation. This partnership of a man

and a woman can also be considered in its broader or narrower relation-

ship with their kinspeople and, in accordance with this distinction, the

family will take on a wider or a narrower meaning.

* Cfr. Cone. Oecum. Vat. II, Const, dogm. de Ecclesia Lumen gentium, n. 11; AAS 57

(1965), p. 16.

^ Cfr. ibid.

4



If it is a partnership between a baptized man and a baptized woman,

we can then speak of a Christian family; and if it is a partnership

between a baptized man and a baptized woman who are in communion

with the Catholic Church, we are speaking of a Catholic Christian

family.

3. Modern world

The meaning of this phrase is clear enough in itself. However, it

is well to note the importance of considering “the modern world”:

there are many new social and psychological conditions with effects

in the field of the family; special note must be taken of the presence

of love and the vocation of the Catholic Christian family to provide

society today with the spirit of Christian love.

Ill

DIVISION OF THE THEME

In order to deal in an orderly and clear fashion with the theme, we

are setting out three parts:

1 . The first part is descriptive and takes note of the present situation

of the family in the various parts of the world.

2. The second part sets out some factors of teaching on the Christian

family, taking into account the state of the family in the modern world.

3. The third part is pastoral and speaks of the role of the Christian

family in the modern world.

3



PART ONE

THE SITUATION OF THE FAMILY

IN THE MODERN WORLD

PREAMBLE

At the beginning of the preparation of the fifth General Session

of the Synod of Bishops, to which the theme of “The Role of the

Christian Family in the Modern World” has been assigned, it seems

useful to have a look at the panorama of the conditions of the Christian

family in the various parts of the world.

Fifteen years have passed since the Second Vatican Council, inter-

preting the signs of the times, gave expression to its pastoral and dogmatic

reflections on the condition and mission of the Christian family. This

fifteen-year period has seen a profound change in the Church and the

world, a change marked chiefly by two characteristics: a radical change

in the way of thinking by society and the rapidity of the process of

change.

We do not intend to provide here a scientific study of this change,

but only to set out an outline that will open the way to pastoral study

of the effectiveness of the family as an instrument in the Church’s saving

mission.

There are, of course, great differences in the situations in the various

continents. In each part of the world a series of factors are seen that

have a positive or a negative effect on the state of the family. But the

increasing contact between the parts of the earth, the speed of the

modern means of communication, and the greater mobility of persons and

ideas are leading to a situation in which the initiatives, the popular

forms of thought and the decisions that arise in one part of the world

have an immediate repercussion in the other parts.

6



I

NEW AWARENESS OF THE PASTORAL IMPORTANCE

OF THE CHRISTIAN FAMILY

In all regions can be found a new awareness of the pastoral irU'

portance of the Christian family.

1. The family as the School of Love

The Christian family is the first school in which a Christian is

taught love for God and for his or her neighbour. Many Christian

married people are expressing the desire to live more deeply the reality

of the sacrament of marriage within their conjugal relationship for

the sake of their family and for the sake of the building of the Church

of Christ in the modern world.

2. Family spiritual life

In these last years there has been a growth in the number of the

groups of parents and families which have the goal of fostering the

spiritual life of the family. There are, for instance, family prayer groups

and groups for conjugal education and for the education of families

of their members, especially with regard to responsible parenthood

and the Christian meaning of sexuality. Other groups assist future

married couples in preparing for the sacrament of marriage.

3. The family in society

Other movements work for the fostering of the family’s respon-

sibility in society. Thus they endeavour to set up collaboration between

the family and the school, they seek protection and advancement for

the family’s role in legislation, they support families in difficulties and

they strive for the defence of human life and moral values.

4. The family in the mission of the local Church

Above all, note must be taken of the renewed awareness of the

family as such (in that it constitutes a certain unit) in the pastoral

mission of the local Church, in that it should take an active part because

of the responsibility that arises at the moment of receiving the sacrament

of Marriage.

7



II

THE CHRISTIAN FAMILY IN THE CHANGE OF THE ROLE

OF THE FAMILY IN MODERN SOCIETY

The Christian family naturally does not live its life apart from the

evolution of the institution of the family in the circumstances of modern

society. We must therefore consider the influence had by the character

and customs of modern society on the family: the way in which the

family is able to fulfil its role effectively depends partly on this influence,

which also at times does damage to the integrity of the family.

1. Divorce

In the years since the close of the Second Vatican Council the

institution of divorce has been introduced into the legislation of almost

every nation, including those traditionally called Christian. Statistics

show that in some areas one marriage in three leads to divorce. In other

places divorce takes on the form of successive polygamy. There is an

increase in the number of divorces involving people who seemed to

have had a happy married life for years. Various causes for these

phenomena can be listed. Thus, for instance, account must be taken

of the gradually increasing length of human life: this means that many

married couples are living “married life” for a much longer time than

in the past after their children have grown up and left the family. This

shows the greater necessity now than before for a training or “ education
”

of married couples to undertake properly a longer married relationship.

Many married people consider impossible the permanent continuance

of the bond and therefore declare that the promise of such continuance

demanded in marriage is without effect; others are psychologically in-

capable of undertaking a permanent commitment. Day by day there is

an increase in the number of Catholics asking for civil divorce and

attempting a new union.

Divorce is very harmful to the children, for they are thus deprived

of the love and affection that they need in order to develop and properly

reach adult life, which is ordinarily secured only through the example

of their parents.

8



2. Consensual union or “trial marriage”

Another cause is leading to the disintegration of the institution of

marriage: many young people refuse, at least for a while, to enter a

permanent marriage, preferring a consensual union of “trial marriage”.

The reasons for such a choice include: the intention not to enter a

formal bond without having previous certainty of the partner’s fertility;

economic considerations, such as the need for too burdensome a dowry,

or the excessive expense of the wedding celebration; or, on the other

hand, a too “individualistic” concept of marriage, ignorance of the

partnership character of marriage and, finally, fear or refusal of the

permanent obligations of marriage.

Together with the facts mentioned just now, account must be taken

of the growing number of unmarried mothers and of transitory pre-

matrimonial relationships accepted by public opinion.

3. Transmission of new life

Furthermore, note must be taken of the birth question, in view

of its special importance nowadays. In some places questions of

population and progress are placed in the very centre of pastoral care.

Attempts are made to explain the truly Christian concept of responsible

parenthood, rightly giving attention to the real demographic situation

but also observing fully the spiritual values and moral rules handed

down by the Church’s magisterium. In other places the reason for

disquiet lies in the decrease in the number of births, for this decrease

is due to the fact that the child is considered rather a burden than a

gift from God or the fruit of the married couple’s love.

The dramatic increase in the number of abortions must also be taken

into consideration as one of the most tragic facts of our time.

4. The changed situation of women

With regard to the situation of marriage in the modern world, the

change in the social situation of women is of the highest importance.

Women today enjoy greater independence than ever before. Many

mothers, even those with infant children, work outside the home. This

of course provides both economic and professional freedom, as well as

possibilities for contributing in a new way to the progress of society;

9



but it implies that the education of the children must from the most

tender age be entrusted to institutions outside the family. The greater

control acquired by women over their fertility through various methods

has given them a greater sense of independence.

5. Economic and social factors

Economic and social factors also have an important influence on the

concept and existence of marriage and the family. On the one hand,

many families throughout the world live in conditions of economic

penury, deprived of the necessities for satisfactory family life as regards

food, housing, clothing and health. The major cities do not provide

houses or spaces suitable for families with several children. Recently

formed families have difficulty in finding a home of their own to begin

their family life in independence. On the other hand, in various societies

the “affluent” mentality considers material prosperity and personal satis-

faction the only goals worth pursuing and thus fosters a way of life

centred on money, pleasure, the appetites and power. In this case no

room is left for the self-denial that is needed in every family life.

Entrance into marriage, since it implies permanent obligations, re-

quires in every case a certain degree of freedom and security. Many

men and women today are in the clutch of violence, wars, economic crises

and unemployment. The greatest worry of parents is often fear about

what can happen to their children in the future.

6. Relations between parents and children

The final element to be noted in considering the changed situation

of the family is in connection with relations between parents and children.

Children often no longer have the traditional reverence for their parents.

And on the other hand parents do not sufficiently allow their children

to contribute in their own way to family life. Children want dialogue

in order that they may take an active part in the harmony of the family

partnership. Many parents have difficulty in the upbringing, especially

the religious upbringing of their children, when these reach a higher

educational level than their parents. Some parents also have difficulty

in understanding the new teaching methods in schools and therefore feel

that they are incapable of helping their children.

10



Modern theories about children “deciding for themselves” even in

matters involving fundamental values have led some parents to abdicate

their own responsibility to lead their children along safe paths.

Ill

SPECIAL DIFFICULTIES OF THE CHRISTIAN FAMILY

IN THE MODERN WORLD

In the complicated situation of the modern world, the Christian

family as such experiences particular difficulties.

1. Pluralism in religious matters

Pluralism is a characteristic of modern society, even in religious

matters. The plurality of confessions involves different interpretations

of the duties of Christian life. This happens especially in the field

of the family. The Catholic position is very different from the positions

of some Christian confessions in important matters of doctrine and

morals.

2. Rejection of doctrine

Within the Church herself many reject the doctrines taught by the

magisterium, especially in matters of morals. Even the right of the

Church to set out a doctrine concerning the personal life of modern

men and women is questioned, especially in what concerns sexuality.

3. External circumstances

The Church’s pastoral activity with regard to the family is affected

by some external circumstances. The public authorities often interfere

with the family’s autonomy. It becomes difficult, or even impossible,

to get married in the Church. Teaching methods are often opposed

to Christian moral attitudes. Even the education of their children within

the family often brings danger for Christian parents. In other areas,

as has been said above, the laws and the personal 'moral attitudes

contribute to the progressive disintegration of the concept and the

institution of marriage.

11



4. Lack of a clear concept of the sacrality and sacramen-

tality OF MARRIAGE

A more fundamental problem today consists in the fact that many

Christians lack a clear concept of the sacrality—resulting from the
Creator’s intention—and the sacramentality of marriage, in that marriage
is a sign both of God’s covenant with his people and of the faithfulness

of Christ and of the Church.

Many Catholics lack such a clear concept of the sacrament of marriage.

Accordingly some simply choose a civil or traditional marriage. Others

go and have their marriage celebrated in the Church, but only because

of the insistence of their parents or the beauty of the ceremony.

Catechesis on marriage, both general catechesis and that given in

pre-marriage instruction, does not always show sufficiently the importance

of the Christian faith required for the self-giving of Christian marriage.

The fact that in some countries most marriages by Catholics are

contracted with people of another religion gives rise to problems and

difficulties with regard to the religious unity of these unions and the

education of the children.

Questions on part one

1. What should be said about the situation of the family in the

various regions with reference to pastoral attention?

2. Are there other questions to be considered with respect to the

theme for this Synod?

12



PART TWO

QUESTIONS OF DOCTRINE

CONCERNING MARRIAGE AND THE FAMILY

Chapter one

Fundamental principles

I

THE MISSION AND RESPONSIBILITY OF THE MAGISTERIUM

AND THE CHURCH WITH REGARD TO THE CONJUGAL

AND FAMILY PARTNERSHIP

1. The responsibility of the Magisterium with regard to all

ASPECTS OF THE MARRIAGE AND FAMILY COVENANT

After the examination of the facts and of cultural development,

the Pastors of the Church wish to fulfil their responsibility by suitable

and authentic care of souls. To set up and continue this pastoral care,

it is good to recollect what is God’s intention as Creator and Redeemer

with regard to conjugal and family life.

The family and marriage are closely connected, even if they have

a different extension with regard to persons and role. The bond of

marriage is based on love and “an affection of the will”,* while the

primary element in the family is the bond of blood relationship, to be

completed by love, personal communication and education. Care of the

family has many aspects that in themselves are human, but even in

them is seen the presence of God’s love: “The Christian family, which

springs from marriage as a reflection of the loving covenant between

Christ and the Church and as a participation in that covenant, will

‘ Cone, Oecum. Vat. II, Const, past, de Eccl. in mundo huius temporis Gaudium et spes,

n. 49: AAS 58 (1966), p. 1069.

13



manifest to all the Saviour’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 members of the family

work together”.^

The Christ-centred aspect of the family and of marriage does not

detract from their human aspect.^ “This destination [of things to Christ^

not only does not deprive the temporal order of its independence, its

own goals, laws, resources, and significance for human welfare but

rather perfects the temporal order in its own intrinsic strength and

excellence and raises it to the level of man’s total vocation upon earth”."*

“The rightful autonomy of earthly affairs” ^ does not do away with the

need to proceed in accordance with the rules of morality or the reference

to “the will of the Creator”.^ Even in their temporal aspect, neither

marriage nor the family can be excluded from the responsibility of the

Church’s Pastors, of whom Apostolicam Actuositatem declared: “The

pastors must clearly state the principles concerning the purpose of

creation and the use of temporal things, and must make available the

moral and spiritual aids by which the temporal order can be restored

in Christ”.^ It is not a matter of an improper wish to dominate private

life but only of recalling the demands of the human person’s dignity.

2. The special responsibility of the Magisterium with regard

TO THE COVENANT OF SACRAMENTAL MARRIAGE

Since in the marriage and the family of Christians you have a

participation in the mystery of Christ through a permanent sacrament,

there is much more here than in a purely human agreement. And since

human independence is claimed beyond what is right under the pretence

of absolute freedom against Christ and the Church, it is well to recall

' Ibid., n. 48: AAS 58 (1966), p. 1069.

^ Cfr. Cone. Oecum. Vat. II, Deer, de apostolatu laicorum Apostolicam actuositatem,

n. 11: AAS 58 (1966), p. 847.
^ Ibid., n. 7: AAS 58 (1966), p. 843.

® Cone. Oeeum. Vat. II, Const, past, de Eeel. in mundo huius temporis Gaudium et spes,

n. 36: AAS 58 (1966), p. 1053.
‘ Cfr. ibid., p. 1054.

’’

Cone. Oeeum. Vat. II, Deer, de apostolatu laieorum Apostolicam actuositatem, n. 7:

AAS 58 (1966), p. 844.

14



with regard to this point the Church’s teaching about her mission and

authority.* The Apostles follow the teaching of Christ “in whom the

full revelation of the supreme God is brought to completion”; ^ the

Supreme Pastor and the bishops follow the teaching of the Apostles as

their lawful successors. “Now what was handed on by the Apostles

includes everything which contributes to the holiness of life, and the

increase in faith of the People of God; and so the Church, in her teaching,

life, and worship, perpetuates and hands on to all generations all that

she herself is, all that she believes

Guided by the light of Christ and of the Church, the Christian family

does not in this hold itself apart from the other families that are

interesting themselves in a life more worthy of human beings throughout

the world, and it gives recognition to what is right and honourable in

them. It is also aware that it can give service and assistance not only

for its own good but for that of all people of good will, in accordance

with what Vatican II said:" “Out of this religious mission itself come

a role, a light, and an energy that can serve to structure and consolidate

the human community according to God’s law”.

II

MARRIAGE AND THE FAMILY AS COVENANTS

1. The importance of interpersonal relationships

Gaudium et Spes directed the attention of Christians especially

to the community aspect of the human condition. Obviously, this vision

of things presents a special importance in questions of marriage and

the family. Modern men and women are more and more aware that

the life they are living is intimately characterized by manifold reciprocal

relationships with other men and women. This holds for their homes.

* Cfr. Cone. Oecum. Vat. II, Const, dogm, de Ecclesia Lumen gentium, nn. 22, 25;

AAS 51 (1965), pp. 25, 29; Pauli VI Litt. Encycl. Humanae vitae, n. 4: AAS 60 (1968), p. 483.

’ Cone. Oeeum. Vat. II, Const, dogm. de Divina Revelatione Dei verbum, n. 7: AAS 58

(1966), p. 820.

Ibid., n. 8: AAS 58 (1966), p. 821.
" Cone. Oeeum. Vat, II, Const, past, de Eeel. in mundo huius temporis Gaudium et spes,

n. 42: AAS 58 (1966), p. 1060.

Cfr. ibid., nn. 23 ss., pp, 1044 ss.

15



their neighbourhood, their work, their religion, their culture, and their

leisure. And if there is a lack of these communications, each one com-

plains of loneliness and frustration. For the relationship with others,

with the other, is not something accidental or merely fitting, but it

belongs to man’s ontological and psychological nature. Obviously, these

communications encourage the role of both the human and the Christian

virtues, such as sincerity, truthfulness, kindness towards others, reverence,

solidarity, the rightful keeping of promises, and the sense of commitment

and of faith in the common meaning of words. Each person then is

not only bound by responsibility before God and himself with regard

to his own affairs but is also answerable to others for what he has

promised or what they can lawful expect of him either on the grounds

of duty or because of a personal commitment. The keeping of these

relationships and commitments demands two conditions chiefly.

The first condition is psychological maturity, which, leaving childish

things behind, is capable of binding itself in accordance with the pre-

eminence of things. Many people of today avoid this kind of commitment

and are afraid of being tied down and thus losing their authenticity. On

the contrary, the series of these obligations undertaken, as is obvious,

through human, deliberate acts shows each person the way to build his

life and develop not in accordance with temptations and childish caprices

but in line with adult structure and responsibility.

The second condition is consideration for the others to whom a

promise has been made or whose situation is changed because of the

human acts of those who performed the action or made the promise.

Perhaps the outstanding example of this modern awareness of the inter-

personal human condition is the increase in “parents’ responsibility”

towards their children.

2. The fullness of the marriage covenant

Outstanding among all human relationships is the privileged, ex-

clusive and definitive covenant between a man and a woman in marriage

and the family. Each partner in a marriage binds himself with regard

to the other and both undertake responsibility with regard to the

children that will be born. As the Sacred Writings that we will later

recall and comment upon witness, the force of that attraction and the

basis of this bond is already seen in sexuality, in its complementary

16



character and in its vehement desire. “God saw that it was good” {Gen

1:31). If sexuality, like all man’s tendencies, has been disturbed by sin,

here too grace abounded all the more. As is obvious, this force is not the

whole of marriage and family life: it must be directed and controlled

by a rational will, and by grace, so that the covenant between the man

and the woman “far excels mere erotic inclination” and is truly an

exchange of affection, opinion and will. On both sides it implies a

deliberate human act of uniting oneself for better or for worse. This

covenant is expressed once in mutual consent, but it is lived throughout

a lifetime in reciprocal self-giving and acceptance. This covenant is

truly the origin of a new human “reality” before God, before the married

couple, and before society. Thus a complex of new relationships and

communications is definitively brought into existence. The desire and

the will for the permanence and indissolubility of the marriage covenant

is part of its very essence, with the result that this covenant can in

no way have a matrimonial character unless it is accepted from the

start as definite and irrevocable.

3. The human dimension and the divine dimension of the

MARRIAGE COVENANT

This union springing from a voluntary and public covenant is a total

one, since it assumes all the dimensions of the human person, “wholly...

spirit and soul and body” {1 Thess 5:23). Indeed it goes beyond the

two persons who give themselves and accept each other, because from

that union will be born children indissolubly united with the parents

by the bond of blood relationship. Because of its total character it

follows that this bond cannot be broken at man’s pleasure. Every

violation of the covenant and every alienation not only reduces to

nothingness the marriage pledge that has been given and accepted but

it also injures the other partner, who has built his or her life on trusting

the other.

It is no wonder then that throughout the history of salvation the

marriage covenant has been understood and explained in the light of

the covenant between God the Creator and the People of Israel and of

the covenant betv/een Christ and the Church. What is 'in question here

Ibid., n. 49, p. 1070.

2

17



is no symbolism or allegory but an ontological reality and a communion

and loving union between God and human beings.

Let us now see therefore what marriage and the family are in

accordance with the wisdom, holiness and love of God the Creator and

Redeemer.

Chapter two

The intention of God the Creator

regarding the marriage and family partnership

I

GOD’S INTENTION AS AN AID TO UNDERSTANDING THE MEANING

OF HUMAN AFFAIRS

Very often the Pastoral Constitution Gaudium et Spes sought light

concerning the dignity of the human person and his or her qualities by

examining the works of God the Creator and Redeemer. It took the

same course with regard to marriage and the family, teaching for instance:

“The intimate partnership of married life and love has been established

by the Creator and qualified by his laws. It is rooted in the conjugal

covenant of irrevocable personal consent. Hence, by that human act

by which spouses mutually bestow themselves and accept each other,

an institution arises which, by divine will, is a lasting one even in the

eyes of society. For the good of the spouses and their offspring as

well as of society, this sacred bond does not depend on human decisions

alone. For God himself is the author of matrimony, endowed as it is

with various benefits and purposes

With regard to the profound meaning of marriage and the family,

a meaning willed by God the Creator, the Council,’^ following the words

of the Lord in the Gospels and the apostolic teaching refers to the

will of God the Creator in accordance with what he said and did in

creating man in his image and after his likeness.’^ In these texts are

Cfr. ibid., nn. 22, 32, 33, 38, 45, pp. 1042, 1051, 1052, 1055, 1065.

Ibid., n. 48, p. 1067.

Cfr. ibid., n. 50, p. 1070.

” Cfr. Mt 19, 4-6; Me 10, 6-9.

Cfr. Eph 5, 30-31.

Cfr. Gen 1, 26.

18



seen the riches, the wisdom and the goodness of God the Creator, who

at one and the same time took care of the intersubjectivity or permanent

complementary union of man and woman and of the procreation of

offspring and the wonderful suitability of the married couple for this

purpose.

It is well to recall these two aspects of the marriage partnership in

line with the recent documents of the Magisterium: Gaudium et Spes,

Humanae Vitae, and in line with many letters by Episcopal Conferences

or Bishops. We shall first speak of the “personalist” aspect, then of

the aspect of procreation, and finally of the vital connection between

the two ends.

II

THE PERSONALIST ASPECT

In the above-mentioned Bible texts is seen “from the beginning”

the transcendency and high value of the sexual life of man and woman

and the general intersubjective complementarity of the male and female

wishing to be united in accordance with God’s will with awareness of

their responsibilities. The image of God in the human race is thus more

fully expressed, because “in the image of God he created him (man) male

and female” (Gen 1: 27). On the other hand, male and female are of the

same bones and flesh (cf. Gen 2:23). They are ordained for intimate

union in all the dimensions of their personhood, both in partnership and

affection and in their bodies, as must be understood from the text

“Therefore a man leaves his father and his mother and cleaves to his

wife, and they become one flesh” (Gen 2:24).

Each married partner gives himself or herself to the other, who

receives him or her from God in a union of which God himself is

witness. Since it was the Lord himself who joined that partnership

together, the logical conclusion is: “What therefore God has joined

together, let no man put asunder” (M.t 19:6; cf. 1 Cor 7: 10). In this

way man and woman are no longer alone but find “ a helper fit for them
”

(Gen 2:18). Assuredly they are husband and wife with a single love

upholding and animating their existence. Mutual love -is the force and

atmosphere of married life. Such is the dynamism of this love that

it is found not only at the start of their common path but also at each

19



stage of it. It is something permanent, but on the other hand it has

a historical aspect, since its psychological reality does not remain un-

changed at the different stages of the life in common and of the individuals.

Moment differs from moment of this union with the succession of joys

and difficulties. Through differing degrees and moments each married

partner shows himself or herself to be the same yet different. Thus in

a parallel and complementary way, both persons show themselves in

the whole of their reality. This diligent and loving investigation enables

them to give mutual aid and more careful complementariness. They

educate, elevate and enrich themselves both in their human affections

and in the sense of their responsibilities. In a very kindly but exigent

way each is urged to make the effort necessary for preserving fidelity

to the marriage covenant.

Fear of married people’s sexual life in the strict sense is therefore

foreign to authentic teaching and genuine pastoral care. In this life

consists one of the blessings of marriage of which Scripture, handed

down and explained by the Magisterium, speaks. Fear of sexual life is

not to be confused with the need for discipline, the sense of responsibility,

or the awareness of one’s duties to God and human beings. No worthy

human life is possible without an effort in keeping with the demand

of reason and faith. The Apostle Paul spoke of this to the first Christians

when he wrote to the Thessalonians: “For this is the will of God,

your sanctification: that you abstain from immorality; that each one

of you know how to control his own body in holiness and honour, not

in the passion of lust like heathen who do not know God” {1 Thess

4:3-5).

Ill

THE FECUNDITY ASPECT

The personalist aspect of marriage becomes still wider when, through

the blessing of God the Creator, the love of the married couple leads

to the procreation and education of new human beings. “Children are

really”, as Gaudium et Spes says, “the supreme gift of marriage, and

they contribute very substantially to the welfare of their parents.

God himself who said, ‘It is not good that the man should be alone’

{Gen 2: 18) ... blessed male and female, saying: ‘Be fruitful and multiply’

20



{Gen 1:28)” “ In this phrase is found both God’s gift and the married

couple’s duty: in it is the beginning of human history and the possibility

of dominating the whole of the earth.

Although a regulation of births can be opportune -and licit/' this

cannot be secured while forgetting what was said by the Second Vatican

Council: “Relying on these principles, the sons and daughters of the

Church may not undertake methods of regulating procreation that are

found blameworthy by the teaching authority of the Church in its

unfolding of God’s law”.^^ Such methods were again found blameworthy

not long since in the Encyclical Humanae Vitae.

The logical normal evolution of married love itself leads husband

and wife to procreate new human beings. As was noted by Gaudium et

Spes, “While not making the other purposes of matrimony of less ac-

count, the true practice of conjugal love, and the whole meaning of

the family life that results from it, have this aim: that the couple be

ready with stout hearts to cooperate with the love of the Creator and

the Saviour, who through them will enlarge and enrich his own family

day by day”.^^ On the same lines, the Encyclical Humanae Vitae teaches:

“Marriage, then, is far from being the effect of chance or the result

of the blind evolution of natural forces. It is in reality the wise and

provident institution of God the Creator, whose purpose was to effect in

man his loving design. As a consequence, husband and wife, through that

mutual gift of themselves that is specific and exclusive to them alone,

develop that union of two persons in which they perfect each other,

cooperating with God in the generation and upbringing of new lives’’.^''

Indeed, in becoming parents, husband and wife find a new wav of

union and of presence to one another. In an explicit and conscious way

they live their love no longer for themselves alone but also for others:

for the children who are also bone of their bones and flesh of their

flesh, to use the expression in the Book of Genesis (cf. Gen 2:23).

Children are witnesses to the love of their parents; in them each married

partner recognizes the presence of the other.

“ Cone. Oecum. Vat. II, Const, past, de Eccl. in mundo huius temporis Gaudium et spes,

n. 50: AAS 58 (1966), p. 1070.
" Cfr. Pii XII Alloc., 29 Oct. 1951: AAS 43 (1951), pp. 835-854.

Cone. Occum. Vat. II, Const, past, dc Eecl. in mundo huius temporis Gaudium et spes.

n. 51: AAS 58 (1966), p. 1072.
''

Ihid., n. 50, p. 1071.

Pauli VI Litt. Encyel. Humanae vitae, n. 8: AAS 60 (1968), pp. 485-486.

21



IV

THE TWO ASPECTS ARE INSEPARABLE

The inseparability of these two significances of married life is taught

in an especially clear way in the Encyclical Humanae Vitae published

by Pope Paul VI of blessed memory. After recalling the intimate con-

nection between the two finalities, the Pope writes: “This particular

doctrine, often expounded by the teaching authority of the Church, is

based on the inseparable connection, established by God and not breakable

by man on his own initiative, between the unitive significance and the

procreative significance inherent, both of them, in the marriage act.

The reason is that the fundamental nature of the marriage act, while

uniting husband and wife in the closest intimacy, also renders them

capable of generating new life—rand this as a result of laws written
into the actual nature of man and of woman. And if each of these

essential qualities, the unitive and the procreative, is preserved, the

use of marriage fully retains its sense of true mutual love and its

ordination to the supreme responsibility of parenthood to which man is

called. We believe that our contemporaries are particularly capable of

seeing that this teaching is in harmony with human reason

Chapter three

What God the Redeemer intends and does

I

THE MYSTERY OF CHRIST

God, who made human nature a marvellous thing and has remade

it even more splendidly through the Incarnation and Redemption of

Christ, has given new force and meaning to all the dimensions and

functions of the human person, by bringing all human beings into his

friendship and his family. He has established the new and everlasting

covenant through the “mystery” of Christ, as he had proclaimed through

the prophets

“ Ihid., n. 12, p. 488.

“ Cfr. ler 31, 31; Uehr 8, 8-13; 10, 15-17.

22



What is that “mystery” of which the Pauline letters often speak?

All human beings, whether Jews of Gentiles, become “fellow heirs,

members of the same body, and partakers of the promise in Christ

Jesus through the gospel” {Eph 3:6). The mystery hidden for ages

in God who created all things is today revealed and brought to realization

in the unsearchable riches of Christ.'*^ Human beings are reconciled to

God through the forgiveness of their sins and become adopted children

of God. They abandon hate and aggressiveness and become brothers

and sisters in love. Within themselves, peace is restored to all, because

they are no longer torn by the diversity of tendencies. (Thus is brought

to realization the new covenant: the whole of the human family is gathered

together in the partnership of children of God and of brothers and

sisters united through Christ’s new law of love).

In this light Lumen Gentium taught that Christ’s Church is an effi-

cacious manifestation of the mystery of God and that she is his family;

thus “by her relationship with Christ, the Church is a kind of sacrament

or sign and means of intimate union with God, and of the unity of all

mankind On the other hand, the list of images that represent the

Church includes “the house of God” and “the family”: In the field

of divine grace and human reality every family in heaven and on earth

is named from God.^°

II

INSERTING THE MARRIAGE OF CHRISTIANS

INTO THE MYSTERY OF CHRIST

People share in this fundamental “sacrament” or “mystery” through

various special sacraments, of which baptism is the first.^' In the same

way the effective communion of Christian married people with the

“mystery” of Christ is achieved through the sacramental sign of marriage.

A new covenant, a new union “in Christ” takes the place of the purely

human covenant, elevating married love to the firmness of the charity

Cfr. Row 16, 25-26; Eph 3, 3-10; Co! 1, 26.

Cfr. Eph 3, S-10.

Cone. Oocum. Vat. 11, Const, clojtm. do Eeclosia Jjirnni n. 1: AAS 51

(1965), p. 5.

“ Cfr. Eph 3, 14-10.

Cfr. Rofu 6.

2 >



of Christ without any suppression of its human specificity. This covenant

is assumed in the covenant of the love between Christ and the Church,

not merely psychologically but ontologically as is taught by the Letter

to the Ephesians

Here the “mystery” (or sacrament) of Christ is presented as a

manifestation of conjugal love for his Church. Christ is presented as

“the head of the Church, his body, and (as) himself its Saviour” (Eph

5:23). “Christ loved the Church and gave himself up for her, that he

might sanctify her” (Eph 3:23-26). “This is a great mystery (sacrament),

and I mean in reference to Christ and the Church” (Eph 5:32). But

precisely this type of interpersonal communion is the example and onto-

logical foundation for a new kind of lawful union of wife and husband,

who, far from the licentiousness and uncleanness of the pagans are

“imitators of God, as beloved children (and) walk in love, as Christ

loved us and gave himself up for us” (Eph 5: 1-2). It is no mere question

of a figure or an extrinsic comparison; the insertion of Christian married

love into the mystery of the charity of Christ takes place through partaking

of grace, moral strength and the light of faith. In this is brought to

realization through Christ’s grace a unique consecration of a Christian

married couple both to God, to each other and to their future children.

Ill

PERFECTING MARRIED LOVE

THROUGH THE WILL FOR DEFINITIVE SELF-GIVING

Christian married love, indeed, is not merely desire—although
that desire be in itself good—but it is much more the will for self-
giving, for seeking the good of others, in particular that of the married

partner. Of this love can be said what the Apostle writes of Christian

charity: “love does not insist on its own way” (1 Cor 13:5). The love

of those who, to use the expression of the same Apostle (1 Cor 7:39),

“are married in the Lord” is founded on mutual self-giving and the

will humbly to do honour: they are “subject to one another out of

reverence for Christ” (Eph 5:21). This specific sacramental participation

Cfr. Eph 5, 25.

Cfr. Eph 4, 19.

24



in the “mystery” of the love between Christ and the Church also takes

on the everlastingness of the fidelity of God, whose gifts are irrevocable.

Whatever there is about human weakness either in the Old Covenant or

—much more so—in the New Covenant, which is an eternal covenant,
God’s will to give married people his graces and strength never fails.

This permanence of God’s gift not only demands fidelity and postulates

indissolubility—Paul himself mentions the Lord’s precept in this
regard

^—but it is a constant source of graces which must help husband
and wife to overcome difficulties either of one with respect to the

other or those they both share in the necessities of life, the upbringing

of their children and the troubles that come upon them. As a permanent

sacrament, Christian marriage is lived differently at the different stages

of the life of the married couple. Certainly there is seen a development

and almost a history, as is said today, of each marriage. But the grace

of Christ, like the charity that it gives rise to and the human love that

it strengthens and endows, can display different shapes and forms at

different times, so that this charity and this love fashioned by grace

—as things belonging to God—become capable of overcoming the
vicissitudes and differences of duration and continuance.

IV

THE ASCETICISM OE CONJUGAL FIDELITY AND CHASTITY

The participation by the love of a Christian husband and wife in

the irrevocable charity of Christ implies psychological and moral duties

and tasks through which they live their consecration to God in a specific

way.^^ These are dealt with especially in the third part of this outline.

Here let it suffice to recall the urgency of an asceticism of fidelity

through the exercise of the virtue of conjugal chastity.

1. The asceticism of conjugal fidelity

The help of God’s grace and the work of the husband and wife

themselves are necessary for preserving fidelity and observing the indis-

solubility of marriage, both by refusing temptations and in building up

” Cfr. 1 Cor 7, 10.

Cfr. Cone. Oecum. Vat. Il, Const, past, de Eccl. in mundo huius temporis Gaudium

et spes, n. 48: AAS 58 (1966), p. 1068.

25



conjugal unity. Admittedly this indissolubility of Christian marriage is

a precept of the Lord/^ a consequence of the insertion of human married

love into the mystery and charity of Christ and the best condition for

the upbringing of the children. But the fact that this indissolubility is

a precept of the Lord and a consequence of the insertion of human love

into the charity of Christ does not automatically give rise to a cor-

responding manner of moral acting by husband and wife; they must

construct such a way of acting with lucidity and strength day by day,

in the various circumstances, both in the Christian foundation and the

logical consequence of their first love and their complete and definitive

self-giving. No living reality of active and positive fidelity and no witness

of life can be given to the covenant of marriage if husband and wife

neglect the Christian and human conditions in which they must perform

this duty. This requires generosity, an open mind, continual attentive-

ness to the other, mutual respect, self-denial, and forgetfulness of

offences or defects. Married life is the way in which the daily duties

and tasks, the joys, the sorrows and inevitable hurts, and the ordinary

and religious acts of the domestic church show that, in this also, “every-

thing works for good with those who love God” {Rom 8 : 28 ).

2. Conjugal chastity

Here is required specifically the practice of conjugal chastity. This

virtue, today somewhat despised, does not imply hatred for the body

or contempt for conjugal acts and the accompanying lawful pleasure and

satisfaction. These were all willed by God the Creator, as is noted in the

First Letter to Timothy What does the Apostle ask for here and in

the other exhortations that he addressed to Christian married people?

He asks that the whole of their married life, in all its dimensions, even

the bodily ones, should be able to be ordained and referred to God, in

honour of the other partner, and with the will to manifest authentic

love. He hopes that husband and wife will be aware that their bodies

have been sanctified by the Holy Spirit and have in them the gift

and the fruit of the Spirit of the Lord,^^ so that all their conjugal acts.

Cfr. 1 Cor 7, 10.

” Cfr. 1 Tim 4, 1-4.

Cfr. 1 Cor 6, 19.

Cfr. Gal 5, 22-23.

26



even the more intimate ones, are inspired by the couple’s vocation,

which is both God-given and fully human, and not by the impulse of

unbridled disordered passion.

Thus understood and practised, the partnership of the whole life

of the married couple will be a special centre of the first importance,

since it is the first cell of society, the domestic church and the school

of love of Christ and of human beings, as will now be shown in the

pastoral study of the role of the Christian family.

Questions on part two

1 . Does this setting forth of doctrine answer well enough the pastoral

needs of today? Should something else be added?

2. In view of pastoral experience, what points of doctrine should

be stressed nowadays? How can and should this be done?

27



PART THREE

THE ROLE OF THE CHRISTIAN FAMILY

PREAMBLE

1. Meaning of the phrase “the role of the family”

In proposing the role of the Christian family as the theme for the

next Synod, the intention is not that a list be drawn up of the duties

and rights of the family. The aims under consideration by the Synod

are recognition of “the special gift” that God confers on married couples

and the family through the sacrament of marriage, and the study of the

conditions necessary for the family to take its part in the mission of

the Church.

2. The role comes down to evangelization

It could be said that the Christian family has a single function or

role, that of evangelizing, as evangelizing has been described in the

previous Synods, namely as “bringing the Good News into all the strata

of humanity, and through its influence transforming humanity from

within and making it new”.^ For by acting in this way, the family well

deserves the name of “domestic Church”, and in it should be found

the various aspects of the universal Church.^

The action of the family is, like evangelization, a complex, rich and

dynamic matter, which cannot easily be defined, but whose factors must

be investigated and distinguished in a fixed order, in order to reach

practical pastoral propositions.^

‘ Pauli VI Adhort. Apost. Evangelii nuntiandi, n, 18: AAS 68 (1976), p. 17.

^ Cfr. ibid., n. 71, p. 60.

' Cfr. ibid., n. 17, p. 17.

28



3. The role distinguished in accordance with the functions

OF THE COMMON PRIESTHOOD DESCRIBED BY VATICAN II

It would be possible to distinguish the role of the family by saying

that the family has an inward role (for its own members) and an out-

ward one (for other persons and for society itself). But the excellent

teaching of the Second Vatican Council on the nature of the Church

and on the Christian vocation suggests that we should adopt a wider

vision, even if it is a less simple one."*

It therefore seems useful, in preparing the Synod discussion, to

distinguish the role of the family according as it is associated with the

threefold mission of the People of God, namely the prophetic, sancti-

fying or priestly, and social or kingly mission.

4. The correspondence between these roles and the natural

DUTIES OF THE FAMILY

From its origin the family has the duty of preserving virtues and

“values” and transmitting them by education, and of thus building up

and fostering society. For a higher reason this same duty rests on the

Christian family and in this case is wider in scope because the members

of the Christian family have a baptismal, and therefore also an apostolic

vocation and because their conjugal and matrimonial partnership is

strengthened, sanctified and ordained for higher benefits by a special

sacrament.

Chapter one

The role of the family

in the upbringing of children and the handing on of the faith

I

THE EDUCATIONAL ROLE OF THE FAMILY IN GENERAL

1. Church documents

The numerous documents in which the teaching authority of the

Church constantly affirms and explains the transcendent role of parents

*
Cfr. loannis Pauli I Alloc., 21 Sept. 1978, in « L’Osservatore Romano » 22 Sept. 1978,

p. 1, ubi statuit: « Viva conscientia de participatione laicorum et praesertim familiae in mis-

sione salvifica Ecclesiae inter maxima bona quae Concilium Vaticanum II nobis tradidit, aesti-

manda est ».

29



in the human and Christian upbringing of their children are well known.

The Encyclicals of Pius XI on education and the family, and the frequent

talks of Pius XII to young married couples, parents’ associations, and

school teachers propounded a sufficiently complete teaching, which was

then taken up again and fitted to new circumstances in the documents

of the Second Vatican Council, in the talks and writings of Paul VI,

in the deliberations of the 1974 and 1977 Synods, and in the recent

Document on the Catholic School published by the Sacred Congregation

for Catholic Education.^

2. Education as a consequence of the role of procreation

Parents derive their responsibility for bringing up their children

from their having cooperated freely with God for the procreation of

new living beings. Since they gave their children the gift of life, it is for

them to teach their children what is necessary in order to live a fully

human life. By word and action they hand on to them what they must

know for a harmonious development of their physical and intellectual

life and for the acquirement of spiritual maturity. They also prepare

their children by the example of their own way of acting for the various

duties that will gradually become theirs in human society.

3. Education within the family

Hence “parents must be acknowledged as the first and foremost

educators of their children ” The family surroundings must be recognized

as the place that in itself is the most favourable for genuine education,

because in it are found understanding and love by the parents for their

^ Cfr. Cone, Oecum. Vat. II, Decl. de educatione Christiana Gravissimum educationis,

praesertim nota n. 1: AAS 58 (1966), p. 728; praeter Decl, de educatione Christiana Gravissi-

mum educationis, textus conciliates maioris momenti inveniuntur in Const, dogm. de Ecclesia

Lumen gentium-. ^1^45' 57 (1965), pp. 1 ss.; Const, past, de Eccl. in mundo huius temporis

Gaudium et spes: AAS 58 (1966), pp. 1025 ss,; Deer, de apostolatu laicorum Apostolicam

actuositatem: AAS 58 (1966), pp, 837 ss.; Decl. de libertate religiosa Dignitatis humanae-.

AAS 58 (1966), pp. 929 ss,; Deer, de activitate missionali Eccl. Ad gentes divinitus-. AAS 58

(1966), pp, 947 ss. Notanda est etiam loannis XXIII Alloc, ad Sacram Romanam Rotam,

did 25 Oct, 1960: AAS 52 (1960), p, 898; Sacra Congregazione per I’Educazione Cattolica,

La Scuola Cattolica, Tipografia Poliglotta Vaticana, Roma 1977.

® Cone. Oecum, Vat. II, Decl. de educatione Christiana Gravissimum educationis, n. 3:

AAS 58 (1966), p. 731.

30



children, which give rise naturally to care for everything that is truly

good and beneficial for the children. Nor should small account be taken

of the special help that parents get in the work of education within the

family from brothers and sisters of different ages assisting each other

and from grandparents and other members of the family passing on their

own knowledge and experience to the young.

4. Recourse by the family to external educational institu-

tions

Parents can, and indeed should, send their children to the various

school institutions in order that they may acquire an education suited

to the demands of modern social life. But they can never renounce their

own responsibility or entrust the whole of the burden of education on

the teachers.

They have the inalienable right to choose a school that can satisfy

their own aspirations and those of their children. They should keep in

contact with the school. Among other ways of doing so, they should

make known what is wanted for the good of their children, they should

collaborate with the school and they should support its initiatives.^

II

THE SPECIAL ROLE OF THE CHRISTIAN FAMILY

1. Christian education of children by their parents

The children are however destined for a life beyond this earth. “A

true education aims at the formation of the human person with respect

to his ultimate goal”.® Therefore, those who, having been born in a

Christian family and sealed with baptism, are called and really are God’s

children are entitled to a Christian education.^ In other words, they have

the right to acquire the thought patterns and to see the examples that

will open to them the way to holiness on earth and everlasting happiness

in heaven.

^ Cfr. ibid.\ Const, past, de Eccl. in mundo huius temporis Gaudium et spes, n. 52;

AAS 58 (1966), p. 1073.
* Cone. Oecum. Vat. II, Decl. de educatione Christiana Gravissimum educationis, n. 1:

AAS 58 (1966), p. 729.

’ Cfr. ibid., n. 2, p. 729.

31



Parents should therefore show themselves to be proclaimers and

educators in the faith for their children from their tenderest age; they

should gradually pass on to them and open up for them the truths of

faith and teach them how to set up relationships of love, fidelity, prayer

and obedience with God/®

2. Obligations and rights of parents concerning the comple-

tion IN THE COMMUNITY OF EDUCATION IN FAITH

A living faith needs the help of a community. Parents are therefore

obliged to bring their children to participate in the life of the parish

and of the other communities and associations that are necessary and

useful for their education and confirmation in the faith. Parents have

the sacred inalienable right of choosing for their children a school in

which the religious instruction and the mentality inspiring the whole

of the formation are in conformity with their Catholic faith.

III

MODERN PROBLEMS

The Synod offers the Church the occasion to manifest publicly

once again before all her doctrine and the norms that she has constantly

proposed with regard to the educational role of the family and, in the

order of grace, with regard to the role of the family concerning the

transmission of the Gospel. But we must first examine to what extent

that doctrine has entered into the thoughts and the activities of pastors

and faithful.

1. The new possibilities open to the family

The recent development of the conditions of social life has admittedly

made it more difficult for the family to fulfil its educational role. But

Cfr. Cone. Oecum. Vat. II, Const, dogm. de Ecclesia Lumen gentium, n. 35: AAS 57

(1965), p. 40; Deer, de apostolatu laieorum Apostolicam actuositatem, n. 11: AAS 58 (1966),

p. 847.

" Cfr. Cone. Oeeum. Vat. II, Deel. de libertate religiosa Dignitatis humanae, n. 5:

AAS 58 (1966), p. 933.

32



at the same time this development is a challenge to find new forms of

activity and it offers the family new possibilities of intervening in the

process of education.

Educational institutions often are incapable of giving a truly personal

and human formation to children and young people, either because they

are burdened by an excessive number of pupils, or because they are too

tied down by particular ideologies, or for other reasons. The duty of

providing what the schools cannot provide then falls on the family. On

the other hand, parents aware of their new responsibility feel the need

to improve their own culture and to seek help from experts.

By setting up the means for the citizens to play their part in the

direction of schools, the public authorities prepare the way for parents,

and indeed for all members of the family, to have greater influence in

the work of education. Pastors should encourage and train the faithful

for this form of apostleship. It would be good to invite Catholic

institutions, which perhaps are still displeased at intervention by parents

as a limitation of their own freedom, to cooperate more with the family.

2. Social communications media

The progress of communication between the members of society

and the invention of means by which news and moral convictions and

examples from all sides can with ever increasing facility enter the home

obliges the family to consider new aspects of its role. Families must

work together and be helped in order that television, radio and cinema

programmes will be put on that do not offend the morality and faith

of the children. They should actively seek the means by which these

powerful instruments can contribute positively to the spread of the

whole truth and to the defence of the dignity of the human person.’^

3. Participation by the family in the work of catechesis

An ever increasing share in the work of catechesis should be entrusted

to the family. The present experiments by which parents are associated

with the pastoral initiation of their children for the reception of the

Cfr. Cone. Oecum. Vat. II, Deer, de instrumentis communicationis socialis Inter mi-

rifica, n. 10: AAS 56 (1964), p. 148.

3

33



sacraments (confession, communion, confirmation) or which look for

an active part by the family in pre-baptism instruction should be extended

successfully to a wider continuous catechism programme, especially for

children of pre-school years.

4. Collaboration by young people in family education

The Synod Sessions that dealt with Evangelization and Catechesis

stated that much importance for the present exercise of the Church’s

mission must be given to the talents, the creativity and the generosity

of the young. The next Synod too should usefully encourage families to

take their children, even if they are not yet of adult age, into partnership

in their work of education. Young people should be educated in such

a way as to become educators themselves as soon as possible.

As John Paul II recently stated, the aim of the education of the

young is to help them in their formation and strengthen them in their

Christian identity to face in the right way a pluralistic world, often

indifferent or even hostile to their convictions, to become strong in

faith, to serve society, and to take an active part in the life of the Church,

in communion with their pastors.

Chapter two

The role of the family in preserving spiritual values

and sanctifying its members

I

THE SPIRITUAL ROLE OF THE FAMILY IN GENERAL

1. The family as guardian and teacher of virtues

States that were solicitous for the preservation and advancement of

spiritual and moral values have always put trust in marriage and the

family for that purpose. “The family is a kind of school of deeper

humanity Amid the most radical changes of the human condition.

Cfr, loannis Pauli II Alloc., in « L’Osservatore Romano » 30-31 Oct. 1978.

Cone. Oecum. Vat. II, Const, past, de Eccl. in mundo huius temporis Gaudium et spes,

n. 52: AAS 58 (1966), p. 1073.

34



it is the family that has kept what was entrusted to it in
the form of

genuine love, generosity, faithfulness, respect for one’s
neighbour and

defence of life.

2. Mutual assistance by husband and wife in reaching per-

fection

The love that moves a married couple to begin a family sets up

between them a communication of minds and a sharing of
counsels that

enable the family to reach the fullness of its life and mission.
Its effect

is that “husband and wife become in a way one heart and
one

soul, and together attain their human fulfilment”.’^ This demands
of

both of them a constant endeavour of generosity, patience and
under-

standing. It disposes each partner to recognize the
other’s gifts and to

help the other to grow in all the talents and virtues of his own per-

sonality.’’

3. Communication of values by parents to their
children

When their love has become fruitful and proceeds to the trans-

mission of life, their natural affection for their offspring
of itself stirs

up in parents the desire and the aptitude to hand on to
their children

the riches that they have received as a heritage, that is to say
the culture,

traditions, virtues and aspirations by which they are to
pursue their

human and social vocation and attain happiness for themselves
and

share it with their neighbours.’*

4. The benefits of the coexistence of generations in
the

FAMILY

The family is a school of perfection also because it is a meeting
place

for different generations, which mutually assist each
other to acquire

fuller wisdom and a more human way of life.’^

Cfr. ibid.

“ Pauli VI Litt. Encycl. Humanae vitae, n. 9: AAS 60 (1968), p. 486.

” Vid. supra Partem I, caput II, II.

Cfr. Cone. Oecum. Vat. II, Const, past, de Eccl. in
mundo nulus temporis Gaudium et

spes, nn. 61, 52; ^215 (1966), pp. 1081, 1073.

” Cfr. ibid., n. 57, p. 1078.

35



II

THE SANCTIFYING ROLE OF THE CHRISTIAN FAMILY

1. The mission of sanctifying conferred on parents by the

Sacrament

In people made like Christ by baptism, that virtue-inspiring love

is elevated and fashioned according to the model of God’s love. To

bring marriage to this holiness, Christ the Saviour raised it to the dignity

of a sacrament. In this way, by a special gift of grace and charity, the

Lord healed, perfected and elevated conjugal love. Combining human

and divine elements, love pervades the whole of the life of husband and

wife and is given perfection and growth through their generous activity.^®

The married state is that in which the majority of the faithful hear

and follow the call to holiness whose universality was again proclaimed

by the Second Vatican Council.^*

Therefore Christ the Lord encounters Christian married couples

through the sacrament of marriage and as it were consecrates them in

their conjugal and family role. “He stays with them, so that, just as

he loved the Church and gave himself up for her, the spouses may

love each other with perpetual fidelity through mutual self-bestowal
”

Thus the family arising from sacramental marriage is itself given the

role of producing fruits of holiness not only for the husband and wife

but also for all its members and for the whole of the Church

2. Mutual sanctification of husband and wife

Imbued with the spirit of Christ, husband and wife increasingly

draw close to their own sanctification and that of each other, because

the whole of their life is in a special way pervaded by faith, hope and

charity In married life there is a specific way of living in accordance

“ Cfr. ibid., nn. 48, 49, pp. 1067-1070.

Cfr. Cone. Oecum. Vat. II, Const, dogm. de Ecclesia Lumen gentium, n. 41: AAS 57

(1965), p. 47.

Cone. Oeeum. Vat. II, Const, past, de Eeel. in mundo huius temporis Gaudium et spes.

n. 48: AAS 58 (1966), p. 1068.
“ Cfr. Cone. Oeeum. Vat. II, Const, dogm. de Eeelesia Lumen gentium, n. 11: AAS 51

(1965), p. 15.

Cfr. Cone. Oeeum. Vat. II, Const, past, de Eeel. in mundo huius temporis Gaudium et

spes, n. 48: AAS 58 (1966), pp. 1068-1069.

36



with the graces and the theological virtues. It is in this that the foun-

dation is found for both family spirituality and apostolic activity by

families.

Indeed, it is not in believing revealed truths but when, “working

through love”, faith is applied to morals that Christian faith reaches its

fulfilment Faith thus brings husband and wife to have a lively aware-

ness of the Christian perfection of their mutual commitment, a perfection

derived from the active presence of the charity of Christ, perfecting,

healing and helping their conjugal love and consummating it in such

a way that to their lawful love of desire is added the will for self-

giving and respect of the other. Through faith a living real knowledge

is gradually acquired of the presence of Christ as the companion of their

life and their journey. If the Christian celebration of the sacrament of

marriage is illumined by faith, it will not appear as a merely juridical

act or some worldly show.

In the same way husband and wife should be fortified by the strength

of Christian faith in accepting their responsibilities with regard to the

generation and education of their offspring. If “fear of having a child”

is today found among some peoples, is that not due in part to a lack

of confidence in the goodness and help of God? Supernatural hope

admittedly does not justify a lack of due foresight and human prudence.

But there is such a thing as “setting the mind on the flesh”, as the

Apostle says {Rom 8:6), which prevents hope in the help of God’s

grace for human endeavours.

3. Sanctification of the children

The family becomes a source of holiness for the children, firstly

because their parents bring them to baptism for them to be made children

of God and members of the holy People, and secondly because they

receive from their parents by word and example the proclamation of

the faith and the testimony of love and are assisted in finding and

following their own vocation Parents also foster their children’s

holiness by creating a family atmosphere so animated with love and

reverence for God and men that the children’s integral education is

“ Cfr. Cone. Oecum. Vat. II, Const, dogm. de Ecclesia Lumen gentium, n. 25: AAS 51

(1965), p. 30.

“ Cfr. ibid., nn. 11 et 35, pp. 15 et 40.

37



given a position in which the first and foremost element is that they

should have a personal relationship with God.^^

The intimate life of the family provides many occasions for recol-

lection and various forms of conversation with God; for it is within the

family that the days about which account must be rendered to the

Creator begin and end, that the food received from God’s goodness is

taken, and that joys, sorrows, worries and plans are communicated and

shared, all of which can contribute to the praise of God in thanksgiving

and request for aid. Within the family children open their minds to

the notion of God’s fatherhood and institute a first relationship with

the Father; within the family parents, by sharing in the charity of the

provident Father and the love of Christ the Redeemer, ever increasingly

perfect and should inspire in their children a sense of intimate union

with the Holy Trinity, which is. the foundation of all true prayer.

Within the family, provided the grace of the Spirit promised in

the gift of the Sacrament is present, the essential personal relations,

those between husband and wife, between parents and children, and

between brothers and sisters, are animated by that grace and so introduce

the members to many forms of expression of that divine love that

inspires the Church’s prayer.

4. The family and the sanctification of society

The family contributes to the holiness of the whole of the Church,

for it is within the family that the new citizens are born through which

the People of God pursues its sanctifying mission through succeeding
• 28

generations.

“The Christian family loudly proclaims both the present virtues of

the kingdom of God and the hope of a blessed life to come
”

“ Married

couples and parents... stand as witnesses to and cooperators in the fruit-

fulness of Mother Church, signifying and sharing in the love with which

Christ loved his bride and gave himself up for her”.^

^
Cfr. Cone. Oecum. Vat. II, Decl. de educatione Christiana Gravissimum educationis,

n. 3: AAS 58 (1966), p. 731.

Cfr. Cone. Oecum. Vat. II, Const, degm. de Ecclesia Lumen gentium, n. 11: AAS 57

(1965), p. 16.

Cfr. ihid., n. 35, p. 40.

Cfr. ibid., n. 41, p. 47.

38



Ill

ISSUES OF TODAY

Very much has been said in the teaching authority’s recent documents

about the role of the family in sanctifying its members and the world.

The next Synod should not subject all to consideration again. But among

the matters that seem today to be of greater importance for the apostles

of the family the following issues should perhaps be noted:

1.

Family prayer

Prayer within the family and participation by the family in the

Liturgy.^*

2. Vocations

The cooperation that pertains to the family in raising up vocations

for the service of the Church, that is to say vocations to the priesthood,

to the religious life, to missionary work, and to lay apostleship.^^

3. Witnessing to Christ’s love

The testimony that the family is obliged to give as a visible sign

of the love between Christ and the Church: some new movements of

married people and of families draw an effective stimulus for continual

progress and apostleship from a deeper understanding of the meaning

of sacramental marriage

Cfr. ibid., n. 34, p. 39; Deer, de apostolatu laicorum Apostolicam actuositatem, n. 11:

AAS 58 (1966), p. 847; Decl. de educatione Christiana Gravissimum educationis, n. 3: AAS

58 (1966), p. 731.

” Cfr. Cone. Oecum. Vat. II, Const, dogm. de Ecclesia Lumen gentium, n. 11: AAS 57

(1965), p. 15; Deer, de accommodata renovatione vitae religiosae Perfectae caritatis, n. 24:

AAS 58 (1966), p. 711; Deer, de institutione sacerdotali Optatam totius, n. 2: AAS 58 (1966),

p. 714; Deer, de activitate missionali Ecclesiae Ad gentes divinitus, n. 39: AAS 58 (1966),

p. 986; Deer, de apostolatu laicorum Apostolicam actuositatem, nn. 11, 30: AAS 58 (1966),

pp. 847, 860.

Cfr. Cone. Oecum. Vat. II, Const, dogm. de Ecclesia Lumen gentium, n. 35: AAS 51

(1965), p. 40; Const, past, de Eccl. in mundo huius temporis Gaudium et spes, nn. 41, 48:

AAS 58 (1966), pp. 1059, 1069; Deer, de institutione sacerdotali Optatam totius, n. 10: AAS

58 (1966), p. 719.

39



4. Married love and chastity

The importance for the attainment of holiness of the expressions

of married love, veneration for the virtue of chastity and the progressive

education of husband and wife for the observance of the ethical order

as regards the honourable performance of the generative role in the

present circumstances of society—what is today called “ responsible
parenthood

”

Chapter three

The role of the family in fostering and animating social life

I

THE SOCIAL ROLE OF THE FAMILY

The Church’s Magisterium has often spoken of the relationship

between the family and society, paying attention not only to the Christian

family but to the very institution of marriage and the family as that

institution originated with creation.

1. The family as a cell of society and a teacher of social

VIRTUES

The Second Vatican Council recalled the traditional doctrine that

the family is “ the primary vital cell of society ”
;

for “ the Creator of all

made the married state the beginning and foundation of human society

Human society depends on the family not merely because from the

family are born society’s citizens, but also because the family is the

Cfr. Cone. Oecum. Vat. II, Const, past, de Eccl. in mundo huius temporis Gaudium et

spes, nn. 49, 51 et 87: AAS 58 (1966), pp. 1069, 1072 et 1110; Pauli VI Litt. Encycl. Humanae

vitae-. AAS 60 (1968), pp. 481-503; Pauli VI Alloc, ad Congressum Obsietriciae et Gynaecolo-

giae, Romae 19 Nov. 1977, in « L’Osservatore Romano » 20 Nov. 1977; Nuntius ad Foederatio-

nem Internationalem Actionis Familiaris, Cali lun. 1977, in « L’Osservatore Romano » 25 lun.

1977, et Nuntius ad Conferentiam Melburni de Methodo ovulationis, Eebr. 1978, in « L’Osser-

vatore Romano » 12 Eebr. 1978.

Cone. Oeeum. Vat. II, Deer, de apostolatu laieorum Apostolicam actuositatem, n. 11:

AAS 58 (1966), p. 848.

Ibid., p. 847.

” Cfr. Cone. Oeeum. Vat. II, Const, dogm. de Eeelesia Lumen gentium, n. 11; /1.1V 57

(1965), p. 16.

40



primary school of the social virtues that are necessary to every society.^®

“The well-being of the individual person and of both human and

Christian society is closely bound up with the healthy state of conjugal

and family life”T “The family is the place where different generations

come together and help one another to grow wiser and harmonize the

rights of individuals with other demands of social life”.'^ In the family

children are educated so that when they grow up they are capable of

choosing their state of life and place their own talents at the service of

the whole of society with full consciousness of responsibility/^

2. The rights of the family before society

Although the family is called a cell of society, it is also affirmed

that it is in itself a true society in the proper sense, with its own reality

and finality. Pius XII set forth this truth excellently in his Talk of

26 June 1940.'*^ The family does not have as its only vocation service

of the State but it is “a society in its own original right

The public authority feels tempted however to forget the principle

of subsidiarity and to reduce the family’s autonomy and activity within

ever narrower limits. For that reason the rights of the family must

be proclaimed and vindicated time and time again.

The Church means to bring assistance to human society but she

expects that the civil authority should “recognize the basic rights of

the person and the family”.'^^ While in the world “there is a growing

awareness of the sublime dignity of the human person the Church

affirms that the human person stands above all earthly things, that his

rights and duties are universal and inviolable, and that therefore he

Cfr. Cone. Oecum. Vat. II, Deer, de edueatione ehristiana Gravissimum educationis,

n. 3: AAS 58 (1966), p. 731.

Cone. Oeeum. Vat. II, Const, past, de Eeel. in mundo huius temporis Gaudium et spes,

n. 47: AAS 58 (1966), p. 1067.

Ibid., n. 52, p. 1073.

Cfr. ibid.

Cfr. Pii XII Alloc., 26 lun. 1940, in « L’Osservatore Romano » 27 lun. 1940.

Cone. Oeeum. Vat. II, Deel. de libertate religiosa Dignitatis humanae, n. 5: AAS 58

(1966), p. 933.

Cfr. loannis XXIII Litt. Eneyel. Pacem in terris-. AAS 55 (1963), pp. 257-304.

Cone. Oeeum. Vat. II, Const, past, de Eeel. in mundo huius temporis Gaudium et spes,

n. 42: AAS 58 (1966), p. 1061.

Ibid., n. 26, p. 1046.

41



should be given ready access to all that he needs in order to live a truly

human life/^

Accordingly, on the one hand the Church firmly encourages the faith-

ful and people of good will to defend man’s right to found a family

and his right to protection for private life, and also the right of husband

and wife to procreate, to decide the number of their children without

undue compulsion by the public authority, and to bring up their children

in the bosom of the family.'**

3. Assistance due to the family from society

On the other hand the Church is convinced that the family needs

the help of the whole of society in order to fulfil its responsibilities.

She therefore calls on all who have influence on communities and social

groups to contribute effectively to fostering marriage and the family.

She therefore expects the civil power to recognize, protect and advance

the true nature of marriage and the family, to protect public morality

and to favour domestic prosperity.'*^ She recommends to all that they

see to it “that in social administration consideration is given to the

requirements of families in the matter of housing, education of children,

working conditions, social security and taxes; and that in emigration

regulations family life is perfectly safeguarded”.^ With solicitude for

young and for poor married couples, she teaches that they should be

provided with food and housing conditions sufficient for them to set up

a family opportunely and to maintain it decently.**

Cfr. ibid.

Cfr. Cone. Oecum. Vat. II, Const, past, de Eccl. in mundo huius temporis Gaudium

et spes, nn. 26, 52 et 87: AAS 58 (1966), pp. 1046, 1073 et 1110; Deer, de apostolatu laieo-

rum Apostolicam actuositatem, n. 11: AAS 58 (1966), p. 848.

Cfr. Cone. Oeeum. Vat. II, Const, past, de Eeei. in mundo huius temporis Gaudium

et spes, n. 52: AAS 58 (1966), p. 1073.

Cone. Oeeum. Vat. II, Deer, de apostolatu laieorum Apostolicam actuositatem, n. 11:

AAS 58 (1966), p. 848.

Cfr. Cone. Oeeum. Vat. II, Const, past, de Eeel. in mundo huius temporis Gaudium

et spes, n. 26: AAS 58 (1966), p. 1046; Interventus Sanetae Sedis in Conferentiis internatio-

nalibus de Populatione et de Ambitu, in « L’Osservatore Romano » 25 Aug. 1974 et 5 lun. 1976.

42



II

THE SOCIAL ROLE OE THE CHRISTIAN FAMILY

1. The duty of the family within the People of God

Christ raised to sacramental dignity the very institution of mar-

riage and wedlock on which was conferred from the beginning the social

duty of ensuring the functioning and right ordering of human society

As has been often said, “In virtue of the sacrament of marriage, Christian

married couples ... have their own special gift within the People of

God”.'' Certainly, the family is not called to lesser but to greater and

wider tasks in society when it is assumed by Christ in the economy of

redemption. In this way the Council exhorts parents to “appreciate

how important the truly Christian family is for the life and progress of

God’s own people”.'^

The Christian family has a greater duty and possibility than others

of opening the hearts and minds of its members to the needs of the

whole of humanity. Above all in the Christian family endowed with

the grace and duty of the sacrament of marriage the children can
from

their tenderest years perceive God in accordance with the faith they

have received in baptism and they can venerate him as the Father of

all men, the Father who gave them equal dignity and made them worthy

of equal consideration: “It rests with parents to prepare their
children

from an early age, within the family circle, to discern God’s love
for

all men; they will teach them little by little—and above all by their
example—to have concern for their neighbours’ needs, material and
spiritual”." The revelation of God’s fatherhood that children receive

within the family, where the love between parents and children becomes

like the charity of Christ, puts a special mark on their first experience

of a well-balanced human society and of the Church. The children

are gradually initiated not only
“ into associi^' on with their fellowmen

” Cfr. Cone. Oecum. Vat. II, Const, past, de Ecc! in mundo huius
temporis Gaudium

et spes, n. 48; AAS 58 (1966), p. 1069; Summa Theol. 3, q. 65, a. 1.

Cone. Oeeum. Vat. II, Const, dogm. de Eeelesia Lumen genl urn, n. 11;
AAS 57

(1965), p. 15

Cone. C,eeum. Vat. II, Deel. de edueatione -l.ristiana
Gravissimum ' '.'y;/... n. 3;

/1T5 58 (1966), p. 731.

” Cfr. Cone. Oeeum. Vat. II, Deer, de apostolatu laieorum Apostolicam
a-, uw^.lutem,

n. 30; AA5 58 (1966), p. 860.

43



in civil life” but also “as members of the people of God”.^^ The whole

family, accordingly, and its community life should become a kind of

apprenticeship to the apostolate.

2. The role of the Christian family with regard to the

WHOLE OF HUMAN SOCIETY

By its very existence and on account of the benefits it brings its

own members, the family has a healthy influence on all the societies

in which it is included. The mutual love of husband and wife, their

generous fruitfulness, unity and faithfulness, and the loving cooperation

of all the members of the family reveal marriage as an image of and

a sharing in the covenant of love between Christ and the Church and

make the family show forth the Saviour’s living presence in the world

and the authentic nature of the Church,”

The Christian family is called to spread beyond itself and to provide

in society the advantages for which it alone is fitted. “Families will

generously share their spiritual treasures with other families”.^® Many

are the works of apostolic charity to which the family can devote its

energy, especially in the service of the needs of the workers.”

3. The role of the Christian family in the defence of the

PERSON

The role of the family is not however limited to such works. The

family must also see to it that the virtues of which it is the teacher and

guardian should be enshrined in laws and institutions. It is of the

highest importance that families should together devote themselves di-

rectly and by common agreement to transforming the very structure of

society. Otherwise families will become the first victims of the evils

that they will have watched idly and with indifference.

It is indeed urgent to check the worsening evils that imperil the very

Cone. Oecum. Vat. II, Decl. de educatione Christiana Gravissimum educationis, n. 3:

AAS 58 (1966), p. 731.
” Cfr. Cone. Oecum. Vat. II, Const, past, de Eccl. in mundo huius temporis Gaudium

et spes, n. 48: AAS 58 (1966), p. 1069.

Ibid.

Cfr. Cone. Oecum. Vat. II, Deer, de apostolatu laicorum Apostolicam actuositatem,

n. 11: AAS 58 (1966), p. 848, ubi recensentur quaedam ex illis operibus; plura tamen adhuc

enumerari possent.

44



institution of the family and which unfortunately are at
times tolerated

or supported by the public authorities. The concrete
manner in which

the reality of marriage is lived depends on the
commonly accepted

moral attitudes and moral attitudes in turn depend on
the standards

accepted in the society. Changes in the conditions of
food, work and

free time, and the continual influence of the
communications media on

the more intimate aspirations of people deeply affect the
very structure

of day-to-day life and the relationships between people,
including those

joined in marriage. Families must therefore endeavour to
obtain from

the civil authorities laws and dispositions protecting
the family against

the evils that threaten it, such as the exaltation and
practically deification

of sexual matters, contempt for woman, who is looked on as
an object

and a means, and the unbridled licence of spectacles
and sexual mores.

Finally, there is today much in people’s way of acting and in state

administration that violates the integrity of the human person, offends

human dignity, or gives rise to shameful subhuman living conditions

and which will be remedied only if families, under the
inspiration and

guidance of their pastors, understand and perform their
kingly office.

Ill

ISSUES TODAY

I. The rights of the family should be affirmed anew

Today, in various parts of the world, the family is being
subjected

to new pressures. Therefore the Synod should examine how best to

recall the principles of the family’s right “to organize its own religious

life in the home”, its right “to decide the form of religious upbringing

that is to be given to its children and its right to get a
form of

education from which religious instruction is not excluded.

"" Cfr. Cone. Oecum. Vat. II, Const, past, de Eccl. in mundo huius
temporis Gaudium

et spes, n. 27: AAS 58 (1966), p. 1047.

Cfr. Cone. Oeeum. Vat. II, Deer, de apostolatu laieorum
Apostolicam actuositatem,

n. 7: AAS 58 (1966), p. 844; Const, dogm. de Eeelesia Lumen gentium, n. 36:
AAS 57

(1965), p. 41.

Cone. Oeeum. Vat. II, Deel. de libertate religiosa Dignitatis humanae,
n. 5: AAS 58

(1966), p. 933. In hoe doeumento et in Deel. de
edueatione ehristiana Gravissimum educa-

tionist n, 6: AAS 58 (1966), p. 733, illustrantur quaedam exigentiae eoneretae libertatis
reli-

giosae familiae.

45



2. Inclusion of the family in pastoral work

The Synod is offered an excellent opportunity for inquiring whether

in fact adequate recognition is given to the family’s own special gift and

social responsibilities in the organization of pastoral and apostolic en-

deavours.

Does not the People of God obtain greater success, if in its advance-

ment of the values of the human person and the family it makes use of

the cooperation of families, especially if they are joined together? When

families lament adverse conditions, is it stressed that they themselves

have the obligation to take the leading part in transforming the context

of social life?

The burden of work, the difficulty of finding peace and quiet,

especially amid the crowds and bustle of the cities, often induce married

people to flee society and to seek consolation, rest and solitude within

the home. This lawful aspiration should not lead them to avoid the

presence of their friends and even of their children. Nor does it dispense

them from undertaking all social responsibility.

3. Family movements should be fostered

The Synod will also give an opportunity to the Church’s pastors

to manifest the confidence they have in the movements of married people

and families, to encourage them to undertake ever more necessary ini-

tiatives, and to give them the help they need and clear directions.

4. The active presence of families in national and inter-

national UNDERTAKINGS

The future of families depends to a large extent on the decisions

taken by national leaders and the international community. Changes

in family legislation and in social and health laws, which are now in-

troduced in the various parts of the world almost simultaneously, have

a great effect on the life and activity of families. Families and family

associations must be prepared and assisted to intervene in national and

international initiatives that try to give an answer to the problems of

the family. It would indeed be useful if the voice of Christian conscience

and of the Church were heard more frequently. And lay Catholics and

their associations can often be more acceptable and effective in proposing

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to state leaders solutions in keeping with the fundamental rights of

man and the will of the Creator.

Because the faithful and the Christian families participate in the

royal priesthood of the People of God, they will not lack the grace of

Christ.

Questions on part three

1. On the basis of pastoral experience, which roles of the Christian

family seem most to require being brought to the fore and put into

practice? What steps should be taken for that purpose?

2. What endeavours and initiatives, especially pastoral ones, are in

existence within the local Churches for the fulfilment of these roles?

Do these endeavours inc^'ease the Christian family’s capacity to fulfil

its role? What remains to be done either on the part of the pastors or

of the family itself?

3. How is the role of the Christian family affected either by the

secular “consumer” mentality or by the situations of social injustice

or the denial of the rights of the family? What should be done for the

Christian family in these conditions?

4. What cases of greater difficulty in family pastoral practice seem

to need consideration with greater attention? What steps should be

taken in this field?

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