Familiaris consortio is a post-synodal apostolic exhortation written by Pope John Paul II and promulgated on 22 November Contents. 1 Summary; 2 Pope. Phone, Suggest a phone number Enciclica Apostolica Familiaris Consortio. College Posts about Enciclica Apostolica Familiaris Consortio. There are no.
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At the same time the whole family will be enriched with the spiritual values of a wider fraternity.
Gallican Ambrosian Braga Mozarabic. The social and political role is included in the kingly mission of service in which Christian couples share by virtue of the sacrament of marriage, and they receive both a command which they cannot ignore and a grace which sustains and stimulates them. With regard to the question of lawful birth regulation, the ecclesial community at the present time must take on the task of instilling conviction and offering practical help to those who wish to live out their parenthood in a truly responsible way.
Within a family that is aware of this gift, as Paul VI wrote, “all the members evangelize and are evangelized. For Christian parents the mission to educate, a mission rooted, as we have said, in their participation in God’s creating activity, has a new specific source in the sacrament of marriage, which consecrates them for the strictly Christian education of their children: But clearly all of this does not mean for women a renunciation of their femininity or an imitation of the male role, but the fullness of true feminine humanity which should be expressed in their activity, whether in the family or outside of it, without disregarding the differences of customs and cultures in this sphere.
In its most profound reality, love is essentially a gift; and conjugal love, while leading the spouses to the reciprocal “knowledge” which makes them “one flesh,”  does not end with the couple, because it makes them capable of the greatest possible gift, the gift by which they become cooperators with God for giving life to a new human person.
But it is one and the same Church that is both Teacher and Mother.
The gift of the Spirit is a commandment of life for Christian spouses and at the same time a stimulating impulse so that every day they may progress towards an ever ramiliaris union with each other on all levels-of the body, of the character, of the heart, of the intelligence and will, of the soul  -revealing in this way to the Church and to the world the new communion cohsortio love, given by the grace of Christ.
The sacrament of marriage is the specific source and original means of sanctification for Christian married couples and families.
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Conjugal communion constitutes the foundation on which is built the broader communion of the family, of parents and children, of brothers and sisters with each other, of relatives and other members of the household. This the family will do by the mutual love of the spouses, by their generous fruitfulness, their solidarity and faithfulness, and by the loving way in which all the members of the family work together. Unfortunately the Christian message about the dignity of women is contradicted by that persistent mentality which considers the human being not as a person but as a thing, as an object of trade, at the service of selfish interest and mere pleasure: According to the plan of God, marriage is the foundation of the wider community of the family, since the very institution of marriage and conjugal love are consorhio to the procreation and education of children, in whom they find their crowning.
In addition to these characteristics, it cannot be forgotten that the most basic element, so basic that it qualifies the educational role of parents, is parental love, which finds fulfillment in the task of education as it completes and perfects its service of life: In revealing and in reliving on earth the very fatherhood of God,  a man is called upon to ensure the harmonious enciclicaa united development of all the members of the family: Acceding to the Synod’s explicit request, the Holy See will give prompt fsmiliaris to studying these suggestions in depth and to the preparation of a Charter of Rights of the Family, to be presented to the quarters and authorities concerned.
Criticism of the Catholic Church Anti-Catholicism.
Being rooted in the personal and total self-giving of the couple, and being required by the good of the children, the indissolubility of marriage finds its ultimate truth in the plan that God has manifested in His revelation: But society-more specifically the State-must recognize that “the family is a society in its own original right”  and so society is under a grave obligation in its relations with the family to adhere to the principle of subsidiarity.
They must be “of one heart and soul”  in faith, through the shared apostolic zeal that animates them, and through their shared commitment to works of service to the ecclesial and civil communities.
The Christian family is thus called upon to offer everyone a witness of generous and disinterested dedication to social matters, through a “preferential option” for the poor and disadvantaged.
Enciclica Apostolica Familiaris Consortio
The family must educate the children for life in such a way that each one may fully perform his or her role according to the vocation received from God. Spouses are therefore the permanent reminder to the Church of what happened on the Cross; they are for one another and for the children witnesses to the salvation in which the sacrament makes them sharers.
Thus the couple, while giving themselves to one another, give not just themselves but also the reality of children, who are a living reflection of their love, a permanent sign of conjugal unity and a living and inseparable synthesis of their being a father and a mother.
Other cultures, however, especially in the wake of disordered industrial and urban development, have both in the past and in the present set the elderly aside in unacceptable ways. Thomas Aquinas calls it. The celebration of this sacrament acquires special significance for family life. The Church is called upon to manifest anew to everyone, with clear and stronger conviction, her will to promote human life by every means and to defend it against all attacks, in whatever condition or state of development it is found.
It follows that only an education for love rooted in faith can lead to the capacity of interpreting “the signs of the times,” which are the historical expression of this twofold love. Communion in prayer is both a consequence of and a requirement for the communion bestowed by the sacraments of Baptism and Matrimony.
Rather it is an interior requirement of the covenant of conjugal love which is publicly affirmed as unique and exclusive, in order to live in complete fidelity to the plan of God, the Creator.
As a sharer in the life and mission of the Church, which listens to the word of God with reverence and proclaims it confidently,  the Christian family fulfills its prophetic role by welcoming and announcing the word of God: The ministry of evangelization carried out by Christian parents is original and irreplaceable.
Marriage and virginity or celibacy are two ways of expressing and living the one mystery of the covenant of God with His people. As an incarnate spirit, that is a soul which expresses itself in a body and a body informed by an immortal spirit, man is called to love in his unified totality. The social role of the family certainly cannot stop short at procreation and education, even if this constitutes its primary and irreplaceable form of expression.
Looking at it in such a way as to reach its very roots, we must say that the essence and role of the family are in the final analysis specified by love.
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Let us listen again to Paul VI: It rejects the acceptability of alternative arrangements, including “trial marriages”, exclusively civil marriagesand unions with no publicly recognized bond. To the injustice originating from sin-which has profoundly penetrated the structures of today’s world-and often hindering the family’s full realization of itself and of its fundamental rights, we must all set ourselves in opposition through a conversion of mind and heart, following Christ Crucified by denying our own selfishness: How wonderful the bond between two believers with a single hope, a single desire, a single observance, a single service!
And since in God’s plan encilica has been established as an “intimate community of life and love,”  the family has the mission to become more and more what it is, that is to say, a community of life and love, in an effort that will find fulfillment, as will everything familuaris and redeemed, in the Kingdom of God.
The Apostle Paul will say: They must also be supported by an upright and generous willingness to embody these values in their concrete decisions. A very valuable witness can and should be given by those husbands and wives who through the joint exercise of periodic continence have reached a more mature personal responsibility with regard to love and life.
Like each of the seven sacraments, so also marriage is a real symbol of the event of salvation, but in its own way. It is the response to Christ’s explicit and unequivocal command: Thus the fundamental task of the family is to serve life, to actualize ebciclica history the original blessing of the Creator-that of transmitting by procreation the divine image from person to person. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection.