17 Ago Enciclica Familiaris Consortio INTRODUCCIÓN PARTE I: LUCES Y SOMBRAS DE LA FAMILIA EN LA ACTUALIDAD PARTE II: EL DESIGNIO. Juan Pablo II, Exhortacion apostolica Familiaris consortio (FC), XI casar civilmente, distanciandose de la enciclica Familiaris Consortio (FC) de Juan.
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They will therefore follow the educational lines mentioned above, taking care to show their enciclia the depths famoliaris significance to which the faith and love of Jesus Christ can lead.
There is also an awareness of the need for the famioiaris of interfamily relationships, for reciprocal spiritual and material assistance, the rediscovery of the ecclesial mission proper to the family and its responsibility for the building of a more just society. Still, as a consequence of political choices that decide the direction of research and its applications, science is often used against its original purpose, which is the advancement of the human person.
It must be determined by objective standards. The task of giving education is rooted in the primary vocation of married couples to participate in God’s creative activity: But man, who has been called to live God’s wise and loving design in a responsible manner, is an historical being who day by day builds himself up through his many free decisions; and so he knows, loves and accomplishes moral good by stages of growth.
Hence, the family is the familiaaris school of those social virtues which every society needs. And it is only in faithfulness to this covenant that the families of today will be in a position to influence positively the building of a more just and fraternal world. In a special way the Christian family is called upon to vamiliaris to the Apostle’s recommendation: It takes up again and makes specific the sanctifying grace of Baptism.
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The teaching of the Church in our day is placed in a social and cultural context which renders it more difficult to understand and yet more urgent and irreplaceable for promoting the true good of men and women.
The Christian family is also called to experience a new and original communion which confirms and perfects natural and human communion. Christian parents will thus be able to spread their love beyond the bonds of flesh and blood, nourishing the links that are rooted in the spirit and that develop through concrete service to the children of other families, who are often without even the barest necessities. Therefore both the Church and the State must create and foster the institutions and activities that families justly demand, and the aid must be in proportion to the families’ needs.
The dignity and responsibility of the Christian family as the domestic Church can be achieved only with God’s unceasing aid, which will surely be granted if it is humbly and trustingly petitioned in prayer. Send the link below via email or IM Copy.
As the Second Encicljca Council recalled, “since parents have conferred life on their children, they have a most solemn obligation to educate their offspring. The educational role of the Christian family therefore has a very important place in organic pastoral work. In so far as the ministry of evangelization and catechesis of the Church of the home is rooted in and derives from the one mission of the Church and is ordained to the upbuilding of the one Body of Christ,  it must remain in intimate communion and collaborate responsibly with all the other evangelizing and catechetical activities present and at work in the ecclesial community at the diocesan and parochial levels.
The historical situation in which the family lives therefore appears encicpica an interplay of light and darkness. The social role of the family certainly cannot stop short at procreation and clnsortio, even if this constitutes its primary and irreplaceable form of expression. Illuminated by the faith that gives her an understanding of all the truth concerning the great value of marriage and the family and their deepest meaning, the Church once again feels the pressing need to proclaim the Gospel, that is the “good news,” to all people without exception, in particular to all those who are called to marriage and are preparing for it, to all married couples and parents in the world.
Thomas Aquinas calls it. Tamiliaris understanding is, therefore, an inescapable requirement of the work familiatis evangelization.
At the close of their assembly, the Synod Fathers presented me with a long list of proposals in which they had gathered the fruits of their reflections, which had matured over intense days of work, and they asked me unanimously to be a spokesman before humanity of the Church’s lively care for the family and to give suitable indications for renewed pastoral effort in this fundamental sector of the life of man and of the Church.
This is the priestly role which the Christian family can and ought to exercise in intimate communion with the whole Church, through the daily realities of married and family life. It requires, in fact, encicliica ready and generous openness of each and all to understanding, to forbearance, to pardon, to reconciliation.
Indeed, by means of baptism, man and woman are definitively placed within the new and eternal covenant, in the spousal covenant of Christ with the Church. Love includes the human body, and the body is made a sharer in spiritual love.
And it is because of this indestructible insertion that the intimate community of conjugal life and love, founded by the Creator,  is elevated and assumed into the spousal charity of Christ, sustained and enriched by His redeeming power. In order that Christian parents may worthily carry out their ministry of educating, the Synod Fathers expressed the hope that a suitable catechism for families would be prepared, one that would be clear, brief and easily assimilated by all.
The very preparation for Cknsortio marriage is itself a journey of faith. Conjugal love reaches that fullness to which it is interiorly ordained, conjugal charity, which is the proper and specific way in which the spouses participate in and are called to live the very charity of Christ who gave Himself on the Cross. So great and splendid is the educational ministry of Christian parents that Saint Thomas has no hesitation in comparing it with the ministry of priests: On the other hand, however, signs ennciclica not lacking of a disturbing degradation of some fundamental values: 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.
This involves a new form of cooperation between parents and Christian communities, and between the various educational groups and pastors. What is needed is a continuous, permanent conversion which, while requiring an interior detachment from every evil and an adherence to good in its fullness, is brought about concretely in steps which lead us ever forward.
Concern for the child, even before birth, from the first moment of conception and then throughout the years of infancy and youth, is the primary and fundamental test of the relationship of one human being to another.