Understanding the Sacrament of Marriage and Family in the Catholic Church
The teachings of Familiaris Consortio by Pope John Paul II emphasize the significance of the family as a representation of the Church's mystery, intertwining the concepts of marriage, sacraments, and the divine purpose of love and service within family life. The content highlights the sacramental nature of marriage, the duties and blessings of spouses, and the audience addressed by the Church with regards to the family. It emphasizes the divine origin of marriage as a covenant ordained by God, rooted in love and reflecting the love of God for humanity.
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Familiaris Consortio John Paul II
The family is to be a living image and historical representation of the mystery of the Church (FC 49).
Two other sacraments, Holy Orders and Matrimony, are directed towards the salvation of others; if they contribute as well to personal salvation, it is through service to others that they do so (CCC 1534).
Through these sacraments those already consecrated by Baptism and Confirmation for the common priesthood of all the faithful can receive particular consecrations. Those who receive the sacrament of Holy Orders are consecrated in Christ s name to feed the Church by the word and grace of God. On their part, Christian spouses are fortified and, as it were, consecrated for the duties and dignity of their state by a special sacrament (CCC 1535).
Who is the audience? (1) Those who already understand and seek to be faithful to the truth about the family. (2) Those who are doubtful or unaware of the meaning of the family. (3) Those who are hindered by situations of injustice in living out their family life. Supporting the first, illuminating the second and assisting the others, the church offers her services to every person who wonders about the destiny of marriage and the family (FC 1).
Marriage: A covenant or partnership of life between a man and woman, which is ordered to the well-being of the spouses and to the procreation and upbringing of children. When validly contracted between two baptized people, marriage is a sacrament (CCC Glossary).
The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws God himself is the author of marriage. The vocation to marriage is written in the very nature of man and woman as they came from the hand of the Creator (CCC 1603).
God who created man out of love also calls him to love the fundamental and innate vocation of every human being. For man is created in the image and likeness of God who is himself love. Since God created him man and woman, their mutual love becomes an image of the absolute and unfailing love with which God loves man (CCC 1604).
As a result of the fall, the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination (CCC 400).
According to faith the disorder we notice so painfully does not stem from the nature of man and woman, nor from the nature of their relations, but from sin. As a break with God, the first sin had for its first consequence the rupture of the original communion between man and woman (CCC 1607).
The punishments consequent upon sin also embody remedies that limit the damaging effects of sin. After the fall, marriage helps to overcome self-absorption, egoism, pursuit of one s own pleasure, and to open oneself to the other, to mutual aid and to self-giving (CCC 1609).
The Church attaches great importance to Jesus presence at the wedding at Cana. She sees in it the confirmation of the goodness of marriage and the proclamation that thenceforth marriage will be an efficacious sign of Christ s presence (CCC 1613).
This grace proper to the sacrament of Matrimony is intended to perfect the couple's love and to strengthen their indissoluble unity. By this grace they 'help one another to attain holiness in their married life and in welcoming and educating their children' (CCC 1641).
They are called to grow continually in their communion through day-to-day fidelity to their marriage promise of total mutual self-giving (CCC 1644).
By its very nature the institution of marriage and married love is ordered to the procreation and education of the offspring and it is in them that it finds it crowing glory (CCC 1652).
At the root of these negative phenomena there frequently lies a corruption of the idea and the experience of freedom, conceived not as a capacity for realizing the truth of God s plan for marriage and the family, but as an autonomous power of self- affirmation, often against others, for one s own selfish well-being (FC 6).
God, who alone is good, knows perfectly what is good for man, and by virtue of his very love proposes this good to man in the commandments. God s law does not reduce, much less do away with human freedom; rather, it protects and promotes this freedom (VS 35).
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 (FC 30).
The first communion is the one which is established and which develops between husband and wife: by virtue of the covenant of married life the man and woman are no longer two but one flesh and they are called to grow continually in their communion through day-to-day fidelity to their marriage promise of total mutual self-giving (FC 19).
God wills and he communicates the indissolubility of marriage as a fruit, a sign and a requirement of the absolute faithful love that God has for man and that the Lord Jesus has for the church (FC 20).
To bear witness to the inestimable value of the indissolubility and fidelity of marriage is one of the most precious and most urgent tasks of Christian couple in our time (FC 20).
Authentic married love will be held in high esteem, and healthy public opinion will be quick to recognize it, if Christian spouses give outstanding witness to faithfulness and harmony in their love, if they are conspicuous in their concern for the education of their children, and if they play their part in a much needed cultural, psychological, and social renewal in matters of marriage and the family (GS 49).
Human life, even if weak and suffering, is always a splendid gift of God s goodness. Against the pessimism and selfishness which cast a shadow over the world, the church stands for life (FC 30).
It is from the family that citizens come to birth and it is within the family that they find the first school of the social virtues that are the animating principle of the existence of and development of society itself (FC 42).
Among the fundamental tasks of the Christian family is its ecclesial task: the family is placed at the service of the building up of the kingdom of God in history by participating in the life and mission of the Church (FC 49).
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 (FC 49).
For this reason they not only receive the love of Christ and become a saved community, but they are also called upon to communicate Christ s love to their brethren thus becoming a saving community (FC 49).
