Series Title: Publication (United States Catholic Conference. Office of Publishing and Promotion Services), no. Other Titles: Gratissimam sane. role, excluding it from its rightful position in society, would be to inflict grave harm on the authentic growth of society as a whole” (Gratissimam Sane, , no . John Paul II’s Letter to Families – A Summary. Last edited 25th May John Paul II’s Letter to Families – A Summary. In , Pope John Paul II.
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They share their educational mission with other individuals or institutions, such as the Church and the State.
This would be sxne very impoverished and ultimately a purely negative definition, even though it is true that different forms of selfishness must be overcome in order to realize love and the civilization of love.
This comparison can provide us with material for reflection.
How can we conceive of the family apart from a genuine concept of “gift”? That is why “the Church considers serving the family to be one of her essential duties” ibid. Its life becomes a gift for the very people who were givers of life and who cannot help but feel its presence, its sharing in their life and its contribution to their common good and to that of the community of the family.
It endangers both the person and the family. In both cases, the link of the family with the ethnic group or the nation is founded above all on a participation in its culture. It is the proof that cannot be hidden: But there are significant distinctions of degree and modality in this regard. The Apostle puts no limits on anyone.
What a wealth of biblical reflections could nourish that prayer! A number of clarifications that have been incorporated into the habitual language of theologians and pastoralists in this priority action of the Church come from Gratissimam Sane. In some social and cultural contexts this temptation can become very strong.
‘Pope of the Family’
This conforms to the innermost being of man and woman, to their innate and authentic dignity as persons. Do we not often speak of the “human family” when referring to all the people living in the world? Dear brothers and sisters, spouses and parents, this is how the Bridegroom is with you. Honour your sons and your daughters.
In the context of a civilization of use, woman can become an object for man, children a hindrance to parents, the family an institution obstructing the freedom of its members. We need but recall, for example, the International Year of Youth in While they are teachers of humanity for their own children, they learn humanity from them. Explaining the demands of this reciprocal self-giving by the spouses in marriage, which is the gratissmam of the family, and the characteristic values dealt with in Paul VI’s Encyclical Humanae Vitaehe reflects on conjugal love, which is faithful, exclusive, lasting until death and open to the gift of life.
While God alone is good, indeed the Good itself, parents participate in this supreme goodness in a unique way.
For the “civilization of love” it is essential that the husband should recognize that the motherhood of his wife is a gift: God’s will is to lavish upon man a sharing in his own divine life.
Not a few allow themselves to be seduced by a false science and think they serve the Church by surrendering to all sorts of pressures and hiding the demands.
This capacity, characteristic of the human being as a person, has at the same time both a spiritual and a bodily dimension. It is not difficult to notice how alienation from everything belonging in various ways to the full richness of man threatens our times.
John Paul II’s Letter to Families – A Summary – Xt3 Library
The sacramental union of the two spouses, sealed in the covenant which they enter into before God, endures and grows stronger as the generations pass. In this way there is an attempt to “soothe” consciences by creating a “moral alibi”. Nevertheless, in every culture this duty remains primarily that of the persons who, united in marriage, form a particular family.
You know who he is, and you know his voice. This text takes into account a vast and complex experience with regard to the family, which among different peoples and countries always and everywhere continues to be the “way of grstissimam Church”. Yes, the civilization of love is possible; it is not a utopia. Dear families, the question of responsible fatherhood and motherhood is an integral part of the “civilization of love”, which I now wish to discuss with you.
Letter to Families Gratissimam Sane (February 2, ) | John Paul II
Rather, it means essentially in conformity with the objective truth of the man and woman who give themselves.
Only if the truth about freedom and the communion of persons in marriage and in the family can regain its splendour, will the building of the civilization of love truly begin and will it then be possible to speak concretely—as the Council did—about “promoting the dignity of marriage and the family”. I have spoken of two closely related yet not identical concepts: And experience shows what an important role is played by a family living in accordance with the moral norm, so that the individual born and raised in it will be able to set out without hesitation on the road of the good, which is always written in his heart.
This implies the legitimacy and indeed the need of giving assistance to the parents, but finds its intrinsic and absolute limit in their prevailing right and their actual capabilities. If the first “way of the Church” is the family, it should also be said that the civilization of love is also the “way of the Church”, which journeys through sqne world and summons families to this way; it summons also other social, national and international institutions, because of families and through families.
Translation of “Familles Gratissimam sane” in English
Could this frail and helpless being, totally dependent upon its parents and completely entrusted to them, be seen in any other way? There is an immense reaction to give a soul to the world from the faith, for the family, source of humanization. Instead it is the magnificent paradox of human existence: It represented a special gift for the Church, and carried the date of 2 February Families — Religious life.
A gift is, obviously, “for others”: On occasion the birth of a child appears to be a simple statistical fact, registered like so many other data in demographic records. This question calls to mind the common good of the future family unit, evoking the genealogy of persons which is part of the constitution of marriage and of the family itself.
The logic of the total gift of self to the other involves a potential openness to procreation: