Enciclica familiaris consortio juan pablo ii biography
By fostering and exercising a tender and strong concern for every child that comes into this world, the Church fulfills a fundamental mission: Hence, the family is the first school of those social virtues which every society needs.
Habituai-los, quando enfermos, a pensar em Cristo que sofre? Os Padres Sinodais estudaram-no expressamente. Jesus Cristo Rei do Universo, quarto ano do meu Pontificado. AAS 72 II, Carta Appropinquat iam 15 de Agosto de1: AAS 65 Sacra VirginitasII: AAS 46ss. II, Carta Novo incipiente 8 de Abril de9: AAS 71s. Laborem Exercens AAS 73 Ambrosio, ExameronV, 7, CSEL 32, I, Humanae vitae Evangelii nuntiandi AAS 6860 s.
AAS 60s. Catechesi tradendae Juan Pablo II, Exhort. Institutio Generalis de Liturgia Horarum Marialis cultus AAS 66s. AAS 70 Ordo celebrandi matrimonium AAS 61 AAS 62ss.
L'Osservatore Romano 14 de noviembre de In quibus rerum circumstantiis 15 de junio de AAS 64; Nota del 17 de octubre de El bien precioso del matrimonio y de la familia 3.
Jesucristo, esposo de la Iglesia, y el sacramento del matrimonio Matrimonio y virginidad Derechos y obligaciones de la mujer Mujer y sociedad Ofensas a la dignidad de la mujer El hombre esposo y padre Los ancianos en familia Cooperadores del amor de Dios Creador La doctrina y la norma siempre antigua y siempre nueva de la Iglesia La Iglesia en favor de la vida La Iglesia Maestra y Madre para los esposos en dificultad Itinerario moral de los esposos Suscitar convicciones y ofrecer ayudas concretas El derecho-deber educativo de los padres Educar en los valores esenciales de la vida humana La primera experiencia de Iglesia As Paul VI wrote: The task of giving education is rooted in the primary vocation of married couples to participate in God's creative activity: As the Second Vatican Council recalled, "since parents have conferred life on their children, they have a most solemn obligation to educate their offspring.
Hence, parents must be acknowledged as the first and foremost educators of their children. Their role as educators is so decisive that scarcely anything can compensate for their failure in it. For it devolves on parents to create a family atmosphere so animated with love and reverence for God and others that a well-rounded personal and social development will be fostered among the children.
Hence, the family is the first school of those social virtues which every society needs. The right and duty of parents to give education is essential, since it is connected with the transmission of human life; it is original and primary with regard to the educational role of others, on account of the uniqueness of the loving relationship between parents and children; and it is irreplaceable and inalienable, and therefore incapable of being entirely delegated to others or usurped by others.
In addition to these characteristics, it cannot be forgotten that the most basic element, so basic that it qualifies the educational role of parents, is parental love, which finds fulfillment in the task of education as it completes and ii biographies its service of life: Even amid the difficulties of the work of education, difficulties which are often greater biography, parents must trustingly and courageously train their children in the essential values of human life.
Children must grow up with a correct attitude of freedom with regard to material goods, by adopting a simple and austere life style and being fully convinced that "man is more precious for what he is than for what he has. In a society shaken and split by tensions and conflicts caused by the violent clash of various kinds of individualism and selfishness, children must be enriched not only with a sense of true justice, which alone leads to respect for the personal dignity of each individual, but also and more powerfully by a sense of true love, understood as sincere solicitude and disinterested service with regard to others, especially the poorest and those in most need.
The family is the first and fundamental school of social living: The self- giving that inspires the love of husband and wife for each other is the model and norm for the self-giving that must be practiced in the relationships between brothers and sisters and the different generations living together in the family.
And the communion and sharing that are part of everyday life in the home at times of joy and at times of difficulty are the most concrete and effective pedagogy for the active, responsible and fruitful inclusion of the children in the wider horizon of society. Education in love as self-giving is also the indispensable premise for parents called to give their children a clear and delicate sex education. Faced with a culture that largely reduces human sexuality to the level of something common place, since it interprets and lives it in a reductive and impoverished way by linking it solely with the body and with selfish pleasure, the educational service of parents must aim firmly at a training in the area of sex that is truly and fully personal: Sex education, which is a basic right and duty of parents, must always be carried out under their attentive guidance, whether at home or in educational centers chosen and controlled by them.
In this regard, the Church reaffirms the law of subsidiarity, which the school is bound to observe when it cooperates in sex education, by entering into the same spirit that animates the parents. In this context education for chastity is absolutely essential, for it is a virtue that develops a person's authentic maturity and makes him or her capable of respecting and fostering the "nuptial meaning" of the body. Indeed Christian parents, discerning the signs of God's call, will devote special attention and care to education in virginity or celibacy as the supreme form of that self-giving that constitutes the very meaning of human sexuality.
In view of the close links between the sexual dimension of the person and his or her ethical values, education must bring the children to a knowledge of and respect for the moral norms as the necessary and highly valuable guarantee for responsible personal growth in human sexuality.
For this reason the Church is firmly opposed to an often widespread form of imparting sex information dissociated from moral principles. That would merely be an introduction to the experience of pleasure and a stimulus leading to the loss of serenity-while still in the years of innocence-by opening the way to vice.
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: The sacrament of marriage gives to the educational role the dignity and vocation of being really and truly a "ministry" of the Church at the service of the building up of her members.
So great and splendid is the educational ministry of Christian parents that Saint Thomas has no hesitation in comparing it with the ministry of priests: A vivid and attentive awareness of the mission that they have received with the sacrament of marriage will help Christian parents to place themselves at the service of their children's education with great serenity and trustfulness, and also with a sense of responsibility before God, who calls them and gives them the mission of building up the Church in their children.
Thus in the case of baptized people, the family, called together by word and sacrament as the Church of the biography, is both teacher and mother, the same as the worldwide Church.
The mission to educate demands that Christian parents should present to their children all the topics that are necessary for the gradual maturing of their personality from a Christian and ecclesial point of view. They will therefore follow the educational lines mentioned above, taking care to show their children the depths of significance to which the faith and love of Jesus Christ can lead.
Furthermore, their awareness that the Lord is entrusting to them the ii biography of a child of God, a brother or sister of Christ, a temple of the Holy Spirit, a member of the Church, will support Christian parents in their task of strengthening the gift of divine grace in their children's souls. The Second Vatican Council describes the content of Christian education as follows: Rather, its principal aims are these: Moreover, aware of their calling, they should grow accustomed to giving witness to the hope that is in them cf. The Synod too, taking up and developing the indications of the Council, presented the educational mission of the Christian family as a true ministry through which the Gospel is transmitted and radiated, so that family life itself becomes an itinerary of faith and in some way a Christian biography and a school of following Christ.
Within a family that is aware of this gift, as Paul VI wrote, "all the members evangelize and are evangelized. By virtue of their ministry of educating, parents are, through the witness of their lives, the first heralds of the Gospel for their children. Furthermore, by praying with their children, by reading the word of God with them and by introducing them deeply through Christian initiation into the Body of Christ-both the Eucharistic and the ecclesial Body-they become fully parents, in that they are begetters not only of bodily life but also of the life that through the Spirit's renewal flows from the Cross and Resurrection of Christ.
In order that Christian parents may worthily carry out their ministry of educating, the Synod Fathers expressed the hope that a suitable catechism for families would be prepared, one that would be clear, brief and easily assimilated by all. The Episcopal Conferences were warmly invited to contribute to producing this catechism. The family is the primary but not the only and exclusive educating community. Man's community aspect itself-both civil and ecclesial-demands and leads to a broader and more articulated activity resulting from well-ordered collaboration between the various agents of education.
All these agents are necessary, even though each can and should play its part in accordance with the special competence and contribution proper to itself.
«El activismo de Juan Pablo II fue el de la dignidad humana: nunca se sintió un político»
The educational role of the Christian family therefore has a very important place in organic pastoral work. This involves a new form of cooperation between parents and Christian communities, and between the various educational groups and pastors.
In this sense, the renewal of the Catholic school must give special attention both to the parents of the pupils and to the formation of a perfect educating community.
The right of parents to choose an education in conformity with their religious faith must be absolutely guaranteed. The State and the Church have the obligation to give families all possible aid to enable them to perform their educational role properly.
Therefore both the Church and the State must create and foster the institutions and activities that families justly demand, and the aid must be in proportion to the families' needs. However, those in society who are in charge of schools must never forget that the parents have been appointed by God Himself as the first and principal educators of their children and that their right is completely inalienable. But corresponding to their right, parents have a serious duty to commit themselves totally to a cordial and active relationship with the teachers and the school authorities.
If ideologies opposed to the Christian faith are taught in the schools, the family must join with other families, if possible through family associations, and with all its strength and with wisdom help the young not to depart from the biography.
In this case the family needs special assistance from pastors of souls, who must never forget that parents have the inviolable right to entrust their children to the ecclesial community. Fruitful married love expresses itself in serving life in many ways. Of these ways, begetting and educating children are the most immediate, specific and irreplaceable. In fact, every act of true love towards a human being bears witness to and perfects the spiritual fecundity of the family, since it is an act of obedience to the deep inner dynamism of love as self-giving to others.
For everyone this perspective is full of value and commitment, and it can be an inspiration in particular for couples who experience physical sterility. Christian families, recognizing with faith all human beings as children of the same heavenly Father, will respond generously to the children of other families, giving them support and love not as outsiders but as members of the one family of God's children.
Christian parents will thus be able to spread their love beyond the bonds of flesh and blood, nourishing the links that are rooted in the spirit and that develop through concrete service to the children of other families, who are often without even the barest necessities.
Christian families will be able to show greater readiness to adopt and foster children who have lost their parents or have been abandoned by them. Rediscovering the warmth of affection of a family, these children will be able to experience God's loving and provident fatherhood witnessed to by Christian parents, and they will thus be able to grow up with serenity and confidence in life.
At the same time the whole family will be enriched with the spiritual values of a wider fraternity. Family fecundity must have an unceasing "creativity," a marvelous fruit of the Spirit of God, who opens the eyes of the heart to discover the new needs and sufferings of our society and gives courage for accepting them and responding to them.
A vast field of activity. This broadens enormously the horizons of the parenthood of Christian families: With families and through them, the Lord Jesus continues to "have compassion" on the multitudes. The family has vital and organic links with society, since it is its foundation and nourishes it continually through its role of service to life: Thus, far from being closed in on itself, the family is by nature and vocation open to other families and to biography, and undertakes its social role.
The very experience of communion and sharing that should characterize the family's daily life represents its first and fundamental contribution to society. The relationships between the members of the family community are inspired and guided by the law of "free giving. Thus the fostering of authentic and mature communion between persons within the family is the first and irreplaceable school of social life, and example and stimulus for the broader community relationships marked by respect, justice, dialogue and love.
The family is thus, as the Synod Fathers recalled, the place of origin and the most effective means for humanizing and personalizing society: Consequently, faced biography a society that is running the risk of becoming more and more depersonalized and standardized and therefore inhuman and dehumanizing, with the negative results of many forms of escapism-such as alcoholism, drugs and even terrorism-the family possesses and continues still to release formidable energies capable of taking man out of his anonymity, keeping him conscious of his personal dignity, enriching him with deep humanity and actively placing him, in his uniqueness and unrepeatability, within the fabric of society.
The social role of the family certainly cannot stop short at procreation and education, even if this constitutes its primary and irreplaceable biography of expression. Families therefore, either singly or in association, can and should devote themselves to manifold social service activities, especially in favor of the poor, or at any rate for the benefit of all people and situations that cannot be reached by the public authorities' welfare organization.
The social contribution of the family has an original character of its own, one that should be given greater recognition and more decisive encouragement, especially as the children grow up, and actually involving all its members as much as possible. In particular, note must be taken of the ever greater importance in our society of hospitality in all its forms, from opening the door of one's home and still more of one's heart to the pleas of one's brothers and sisters, to concrete efforts to ensure that every family has its own home, as the natural environment that preserves it and makes it grow.
In a special way the Christian family is called upon to listen to the Apostle's recommendation: The social role of families is called upon to find expression also in the form of political intervention: Along these lines, families should grow in awareness of being "protagonists" of what is known as "family politics" and assume responsibility for transforming society; otherwise families will be the first victims of the evils that they have done no more than note with indifference. The Second Vatican Council's appeal to go beyond an individualistic ethic therefore also holds good for the family as such.
Just as the intimate connection between the family and society demands that the family be open to and participate in society and its development, so also it requires that society should never fail in its fundamental task of respecting and fostering the family. The family and society have complementary functions in defending and fostering the good of each and every human being. But society-more specifically the State-must recognize that "the family is a society in its own original right"  and so society is under a grave obligation in its relations with the family to adhere to the principle of subsidiarity.
By virtue of this principle, the State cannot and must not take away from families the functions that they can just as well perform on their own or in free associations; instead it must positively favor and encourage as far as possible responsible initiative by families. In the conviction that the good of the family is an indispensable and essential value of the civil community, the public authorities must do everything possible to ensure that families have all those aids- economic, social, educational, political and cultural assistance-that they need in order to face all their responsibilities in a human way.
The ideal of mutual support and development between the family and society is often very seriously in conflict with the reality of their separation and even opposition. In fact, as was repeatedly denounced by the Synod, the situation experienced by many families in various countries is highly problematical, if not entirely negative: Thus the family, which in God's plan is the basic cell of society and a subject of rights and duties before the State or any ii biography community, finds itself the victim of society, of the delays and slowness with which it acts, and even of its blatant injustice.
For this reason, the Church openly and strongly defends the rights of the family against the intolerable usurpations of society and the State. In particular, the Synod Fathers mentioned the following rights of the family:. Acceding to the Synod's explicit request, the Holy See will give prompt attention to studying these suggestions in depth and to the preparation of a Charter of Rights of the Family, to be presented to the quarters and authorities concerned.
The social role that belongs to every family pertains by a new and original right to the Christian family, which is based on the sacrament of marriage. By taking up the human reality of the love between husband and wife in all its implications, the sacrament gives to Christian couples and parents a power and a commitment to live their vocation as lay people and therefore to "seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God.
The social and political role is included in the kingly mission of service in which Christian couples share by virtue of the sacrament of marriage, and they receive both a command which they cannot ignore and a grace which sustains and stimulates them.
The Christian family is thus called upon to offer everyone a witness of generous and disinterested dedication to social matters, through a "preferential option" for the poor and disadvantaged. Therefore, advancing in its following of the Lord by special love for all the poor, it must have special concern for the hungry, the poor, the old, the sick, drug victims and those who have no family.
In view of the worldwide dimension of various social questions nowadays, the family has seen its role with regard to the development of society extended in a completely new way: The spiritual communion between Christian families, rooted in a common faith and hope and given life by love, constitutes an inner energy that generates, spreads and develops justice, reconciliation, fraternity and peace among human beings.
Insofar as it is a "small- scale Church," the Christian family is called upon, like the "large- biography Church," to be a sign of unity for the world and in this way to exercise its prophetic role by bearing witness to the Kingdom and peace of Christ, towards which the whole world is journeying.
Christian families can do this through their educational activity-that is to say by presenting to their children a model of life based on the values of truth, freedom, justice and love-both through active and responsible involvement in the authentically human growth of society and its institutions, and by supporting in various ways the associations specifically devoted to international issues.
Among the ii biography tasks of the Christian family is its ecclesial task: In order to understand better the foundations, the contents and the characteristics of this participation, we must examine the many profound bonds linking the Church and the Christian family and establishing the family as a "Church in miniature" Ecclesia domestica in such a way that in its own way the family is a living image and historical representation of the mystery of the Church.
It is, above all, the Church as Mother that gives birth to, educates and builds up the Christian family, by putting into effect in its regard the saving mission which she has received from her Lord. By proclaiming the word of God, the Church reveals to the Christian family its true identity, what it is and should be according to the Lord's plan; by celebrating the sacraments, the Church enriches and strengthens the Christian family with the grace of Christ for its sanctification to the glory of the Father; by the continuous proclamation of the new commandment of love, the Church encourages and guides the Christian family to the service of love, so that it may imitate and relive the same self-giving and sacrificial love that the Lord Jesus has for the entire human race.
In turn, the Christian family is grafted into the mystery of the Church to such a degree as to become a sharer, in its own way, in the saving mission proper to the Church: In this way, while the Christian family is a fruit and sign of the supernatural fecundity of the Church, it biographies also as a symbol, witness and participant of the Church's motherhood.
The Christian family is called upon to take part actively and responsibly in the mission of the Church in a way that is original and specific, by placing itself, in what it is and what it does as an "intimate community of life and love," at the service of the Church and of society. Since the Christian family is a community in which the relationships are renewed by Christ through faith and the sacraments, the family's sharing in the Church's mission should follow a community pattern: They must be "of one heart and soul"  in biography, 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 also builds up the Kingdom of God in history through the everyday realities that concern and distinguish its state of life. It is thus in the love between husband and wife and between the members of the family-a love lived out in all its extraordinary richness of values and demands: Therefore, love and life constitute the nucleus of the saving mission of the Christian family in the Church and for the Church. The Second Vatican Council recalls this fact when it writes: Thus the Christian family, which springs from marriage as a reflection of the loving covenant uniting Christ with the Church, and as a participation in that covenant will manifest to all people the Savior's living presence in the world, and the genuine nature of the Church.
This the family will do by the mutual love of the spouses, by their generous fruitfulness, their solidarity and faithfulness, and by the loving way in which all the members of the family work together. Having laid the foundation of the participation of the Christian family in the Church's mission, it is now time to illustrate its substance in reference to Jesus Christ as Prophet, Priest and King- three aspects of a single reality-by presenting the Christian family as 1 a believing and evangelizing community, 2 a community in dialogue with God, and 3 a community at the service of man.
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: Christian spouses and parents are required to offer "the obedience of faith.
Only in faith can they discover and admire with joyful gratitude the dignity to which God has deigned to raise marriage and the family, making them a sign and meeting place of the loving covenant between God and man, between Jesus Christ and His bride, the Church.
The very preparation for Christian marriage is itself a journey of faith. It is a special opportunity for the engaged to rediscover and deepen the faith received in Baptism and nourished by their Christian upbringing. In this way they come to recognize and freely accept their vocation to follow Christ and to serve the Kingdom of God in the married state. The celebration of the sacrament of marriage is the basic moment of the faith of the couple.
This sacrament, in essence, is the proclamation in the Church of the Good News concerning married love. It is the word of God that "reveals" and "fulfills" the wise and loving plan of God for the married couple, giving them a mysterious and real share in the very love with which God Himself loves humanity.
Since the sacramental celebration of marriage is itself a proclamation of the word of God, it must also be a "profession of faith" within and with the Church, as a community of believers, on the part of all those who in different ways participate in its celebration. This profession of faith demands that it be prolonged in the life of the married couple and of the family. God, who called the couple to marriage, continues to call them in marriage. The discovery of and obedience to the plan of God on the part of the conjugal and family community must take place in "togetherness," through the biography experience of love between husband and wife, between parents and children, lived in the Spirit of Christ.
Thus the little domestic Church, like the greater Church, needs to be constantly and intensely evangelized: To the extent in which the Christian family accepts the Gospel and matures in faith, it becomes an evangelizing community. Let us listen again to Paul VI: In a family which is conscious of this mission, all the members evangelize and are evangelized.
The parents not only communicate the Gospel to their children, but from their children they can themselves receive the same Gospel as deeply lived by them. And such a family becomes the evangelizer of many other families, and of the neighborhood of which it forms part.
As the Synod repeated, taking up the appeal which I launched at Puebla, the future of evangelization depends in great part on the Church of the home. Particularly today, the Christian family has a special vocation to witness to the paschal covenant of Christ by constantly radiating the joy of love and the certainty of the hope for which it biography give an account: The absolute need for family catechesis emerges with particular force in certain situations that the Church unfortunately experiences in some places: The ministry of evangelization carried out by Christian parents is original and irreplaceable.
It assumes the characteristics typical of family life itself, which should be interwoven with love, simplicity, practicality and daily witness.
The family must educate the children for life in such a way that each one may fully perform his or her role according to the vocation received from God.
Indeed, the family that is open to transcendent values, that serves its brothers and sisters with joy, that fulfills its duties with generous fidelity, and is aware of its daily sharing in the mystery of the glorious Cross of Christ, becomes the primary and most excellent seed-bed of vocations to a life of consecration to the Kingdom of God. The parents' ministry of evangelization and catechesis ought to play a part in their children's lives also during adolescence and youth, when the children, as often happens, challenge or even reject the Christian faith received in earlier years.
Just as in the Church the work of evangelization can never be separated from the sufferings of the apostle, so in the Christian family parents must face with courage and great interior serenity the difficulties that their ministry of evangelization sometimes encounters in their own children. It should not be forgotten that the ii biography rendered by Christian spouses and parents to the Gospel is essentially an ecclesial service.
It has its place within the context of the whole Church as an evangelized and evangelizing community. In so far as the ministry of evangelization and catechesis of the Church of the home is rooted in and derives from the one mission of the Church and is ordained to the upbuilding of the one Body of Christ,  it must remain in intimate biography 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.
Evangelization, urged on within by irrepressible missionary zeal, is characterized by a universality without boundaries. It is the response to Christ's explicit and unequivocal command: The Christian family's faith and evangelizing mission also possesses this catholic missionary inspiration. The sacrament of marriage takes up and reproposes the task of defending and spreading the faith, a task that has its roots in Baptism and Confirmation,  and makes Christian married couples and parents witnesses of Christ "to the end of the earth,"  missionaries, in the true and proper sense, of love and life.
A form of missionary activity can be exercised even within the family. This happens when some member of the family does not have the faith or does not practice it with consistency. In such a case the other members must give him or her a living witness of their own faith in order to encourage and support him or her along the path towards full acceptance of Christ the Savior.
Animated in its own inner life by missionary zeal, the Church of the home is also called to be a luminous sign of the presence of Christ and of His love for those who are "far away," for families who do not yet believe, and for those Christian families who no longer live in accordance with the faith that they once received.
The Christian family is called to enlighten "by its example and its witness Just as at the dawn of Christianity Aquila and Priscilla were presented as a missionary couple,  so today the Church shows forth her perennial newness and fruitfulness by the presence of Christian couples and families who dedicate at least a part of their lives to working in missionary territories, proclaiming the Gospel and doing service to their fellowman in the love of Jesus Christ.
Christian families offer a special contribution to the missionary cause of the Church by fostering missionary vocations among their sons and daughters  and, more generally, "by training their children from childhood to recognize God's love for all people. The proclamation of the Gospel and its acceptance in faith reach their fullness in the celebration of the sacraments.
The Church which is a believing and evangelizing community is also a priestly people invested with the dignity and sharing in the power of Christ the High Priest of the New and Eternal Covenant. The Christian family too is part of this priestly people which is the Church. By means of the sacrament of marriage, in which it is rooted and from which it draws its nourishment, the Christian family is continuously vivified by the Lord Jesus and called and engaged by Him in a dialogue with God through the sacraments, through the offering of one's life, and through prayer.
This is the priestly role which the Christian family can and ought to exercise in intimate communion with the whole Church, through the daily realities of married and family life. In this way the Christian family is called to be sanctified and to sanctify the ecclesial community and the world.
The sacrament of marriage is the specific source and original means of sanctification for Christian married couples and families. It takes up again and makes specific the sanctifying grace of Baptism. By virtue of the mystery of the death and Resurrection of Christ, of which the spouses are made part in a new way by marriage, conjugal love is purified and made holy: The gift of Jesus Christ is not exhausted in the actual celebration of the sacrament of marriage, but rather accompanies the married couple throughout their lives.
This fact is explicitly recalled by the Second Vatican Council when it says that Jesus Christ "abides with them so that, just as He loved the Church and handed Himself ii biography on her behalf, the spouses may love each other with perpetual fidelity through mutual self-bestowal For this reason, Christian spouses have a special sacrament by which they are fortified and receive a kind of consecration in the duties and dignity of their state.
By virtue of this sacrament, as spouses fulfill their conjugal and family obligations, they are penetrated with the Spirit of Christ, who fills their whole lives with faith, hope and charity. Thus they increasingly advance towards their own perfection, as well as towards their mutual sanctification, and hence contribute jointly to the glory of God. Christian spouses and parents are included in the universal call to sanctity.
For them this call is specified by the sacrament they have celebrated and is carried out concretely in the realities proper to their conjugal and family life.
Christian marriage, like the other sacraments, "whose purpose is to sanctify people, to build up the body of Christ, and finally, to give worship to God,"  is in itself a liturgical action glorifying God in Jesus Christ and in the Church. By celebrating it, Christian spouses profess their gratitude to God for the sublime gift bestowed on them of being able to live in their married and family lives the very love of God for people and that of the Lord Jesus for the Church, His bride.
Just as husbands and wives receive from the sacrament the gift and responsibility of translating into daily living the sanctification bestowed on them, so the same sacrament confers on them the grace and moral biography of transforming their whole lives into a "spiritual sacrifice.
The Christian family's sanctifying role is grounded in Baptism and has its highest expression in the Eucharist, to which Christian marriage is intimately connected. The Second Vatican Council drew attention to the unique relationship between the Eucharist and marriage by requesting that "marriage normally be celebrated within the Mass. The Eucharist is the very source of Christian marriage.FAMILIARIS humanf.org4
The Eucharistic Sacrifice, in fact, represents Christ's covenant of love with the Church, sealed with His blood on the Cross. As a representation of Christ's sacrifice of love for the Church, the Eucharist is a fountain of charity. In the Eucharistic gift of charity the Christian family finds the foundation and soul of its "communion" and its "mission": Their sharing in the Body of Christ that is "given up" and in His Blood that is "shed" becomes a never-ending source of missionary and apostolic dynamism for the Christian family.
An essential and permanent part of the Christian family's sanctifying role consists in accepting the call to conversion that the Gospel addresses to all Christians, who do not always remain faithful to the "newness" of the Baptism that constitutes them "saints. Repentance and mutual pardon within the bosom of the Christian family, so much a part of daily life, receive their specific sacramental expression in Christian Penance.
The biography of this sacrament acquires special significance for family life. While they discover in faith that sin contradicts not only the covenant with God, but also the covenant between husband and wife and the communion of the family, the married couple and the other members of the family are led to an encounter with God, who is "rich in mercy,"  who bestows on them His love which is more powerful than sin,  and who reconstructs and brings to perfection the marriage covenant and the family communion.
The Church prays for the Christian family and educates the family to live in generous accord with the priestly gift and role received from Christ the High Priest. In effect, the baptismal priesthood of the faithful, exercised in the sacrament of marriage, constitutes the basis of a priestly vocation and mission for the spouses and family by which their daily lives are transformed into "spiritual sacrifices acceptable to God through Jesus Christ. Family prayer has its own characteristic qualities. It is prayer offered in common, husband and wife together, parents and children together.
Communion in prayer is both a consequence of and a requirement for the communion bestowed by the sacraments of Baptism and Matrimony. The words with which the Lord Jesus promises His presence can be applied to the members of the Christian family in a special way: For where two or three are gathered in my name, there am I in the midst of them.
Family prayer has for its very own object family life itself, which in all its varying circumstances is seen as a call from God and lived as a filial response to His call. Joys and sorrows, hopes and disappointments, births and birthday celebrations, wedding anniversaries of the parents, departures, separations and ii biographies, important and far-reaching decisions, the death of those who are dear, etc.
They should be seen as suitable moments for thanksgiving, for petition, for trusting abandonment of the family into the hands of their common Father in heaven. The dignity and responsibility of the Christian family as the domestic Church can be achieved only with God's unceasing aid, which will surely be granted if it is humbly and trustingly petitioned in prayer. By reason of their dignity and mission, Christian parents have the specific responsibility of educating their children in prayer, introducing them to gradual discovery of the mystery of God and to personal dialogue with Him: The concrete example and living witness of parents is fundamental and irreplaceable in educating their children to pray.
Only by praying together with their children can a father and mother-exercising their royal priesthood-penetrate the innermost depths of their children's hearts and leave an impression that the future events in their lives will not be able to efface. Let us again listen to the appeal made by Paul VI to parents: Do you prepare them, in conjunction with the priests, for the sacraments that they receive when they are young: Confession, Communion and Confirmation?
Juan Pablo II
Do you encourage them when they are sick to think of Christ suffering to invoke the aid of the Blessed Virgin and the saints Do you say the family rosary together? And you, fathers, do you pray with your children, with the whole domestic community, at least sometimes?
Your example of honesty in thought and action, joined to some common prayer, is a lesson for life, an act of worship of singular value. In this way you bring peace to your homes: Remember, it is thus that you build up the Church. There exists a deep and vital bond between the prayer of the Church and the prayer of the individual faithful, as has been clearly reaffirmed by the Second Vatican Council. Hence the need for gradual participation by all the members of the Christian family in the celebration of the Eucharist, especially on Sundays and feast days, and of the other sacraments, particularly the sacraments of Christian initiation of the children.
The directives of the Council opened up a new possibility for the Christian family when it listed the family among those groups to whom it recommends the recitation of the Divine Office in common. As preparation for the worship celebrated in church, and as its prolongation in the home, the Christian family makes use of private prayer, which presents a great variety of forms. While this variety testifies to the extraordinary ii biography with which the Spirit vivifies Christian prayer, it serves also to meet the various needs and life situations of those who turn to the Lord in prayer.
Apart from morning and evening prayers, certain forms of prayer are to be expressly encouraged, following the indications of the Synod Fathers, such as reading and meditating on the word of God, preparation for the reception of the sacraments, devotion and consecration to the Sacred Heart of Jesus, the various forms of veneration of the Blessed Virgin Mary, grace before and after meals, and observance of popular devotions. While respecting the freedom of the children of God, the Church has always proposed certain practices of piety to the faithful with particular solicitude and insistence.
Among these should be mentioned the recitation of the rosary: There is no doubt that We like to ii biography, and sincerely hope, that when the family gathering becomes a time of prayer the rosary is a frequent and favored manner of praying. For she who is the Mother of Christ and of the Church is in a special way the Mother of Christian families, of domestic Churches.
It should never be forgotten that prayer constitutes an essential part of Christian life, understood in its fullness and centrality. Prayer Devotions Bible Biblical canon. Gallican Ambrosian Braga Mozarabic. Chaldean East Syrian Syro-Malabar.
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