Sacrament of Marriage and Family in the Catholic Church
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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).
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.
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).
“
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“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).
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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Presentation Transcript
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).
