Familiaris consortio is a post-synodal apostolic exhortation written by Pope John Paul II and promulgated on 22 November Contents. 1 Summary; 2 Pope. Phone, Suggest a phone number Enciclica Apostolica Familiaris Consortio. College Posts about Enciclica Apostolica Familiaris Consortio. There are no.

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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.

This equality is realized in a unique manner in that reciprocal self-giving by each one to the other and by both to the children which is proper to marriage and the family. Catholicism portal Book Consirtio. In particular, this section of the document restates the expectation of a permanent Catholic union for all members of the Church seeking marriage. The social role of the family certainly cannot stop short at procreation and education, even if this constitutes its primary and irreplaceable form of expression.

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.

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 snciclica of their lives to working in missionary territories, proclaiming the Gospel and doing service to their fellowman in the love of Jesus Famliiaris.

Since God’s plan for marriage and the family touches men and women in the concreteness of their daily existence in specific social and cultural situations, the Church ought to apply herself enciclics understanding the situations within which marriage and the family are lived today, in order to fulfill her task of serving.

In the Eucharistic gift of charity the Christian family finds the foundation and soul of its “communion” and its “mission”: 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: The State and the Church have the obligation to give families all possible aid to enable them to perform their educational role properly.

Such a communion is radically contradicted consrotio polygamy: AAS [], It takes up again and makes specific the sanctifying grace of Baptism.

Looking at it in such a way as to famipiaris its very roots, familiarix must say that the essence and role of the family are familiariw the final analysis specified by love. With due respect to the different vocations of men and women, the Church must in her own life promote as far as possible their equality of rights and dignity: On the one hand, in fact, there is a more lively awareness of personal freedom and greater attention to the quality of interpersonal relationships in marriage, to promoting the dignity of women, to responsible procreation, to the education of children.


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The final and longest portion of the document describes expectations of the family which more directly involve the Catholic Faith in daily life, relating it to several of the Catholic sacramentsparticularly marriage, and strongly urging family prayer. Just as fidelity at times becomes difficult for married people and requires sacrifice, mortification and self-denial, the same can happen to celibate persons, and their fidelity, even in the trials that may occur, should strengthen the fidelity of married couples.

There are cultures which manifest a unique veneration and great love for the elderly: Just as husbands and wives consorto 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 obligation of transforming their whole lives into a “spiritual sacrifice.

This leads not only to a positive refusal to be open to familiaria but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality.

Enciclica Apostolica Familiaris Consortio

Furthermore, the mentality which honors women famliaris for their work outside the home than for their work within the family must be overcome. Enciflica Church is deeply convinced that only by the acceptance of the Gospel are the hopes that man legitimately places in marriage and in the cojsortio capable of being fulfilled.

This will come about more easily if, in accordance with the wishes expressed by the Synod, a renewed “theology of work” can shed light upon and study in depth the meaning of work in the Christian life and determine the fundamental bond between work and the family, and therefore the original and irreplaceable meaning of work in the home and in rearing children.

The family is thus, as the Synod Fathers recalled, the place of origin and the most effective means for humanizing and personalizing society: Joys and sorrows, hopes and disappointments, births and birthday celebrations, wedding anniversaries consprtio the parents, departures, separations and homecomings, important and far-reaching decisions, the death of those who are dear, etc. Part of a series on the.

familiairs Furthermore, their awareness that the Lord is entrusting to them the growth 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.


Conversations with Jorge Bergoglio: The Church is certainly aware of the many complex problems which couples in many countries face today in their task of transmitting life in a responsible way. Moreover, the call and demands of the Spirit resound in the very events of history, and so the Church can also be guided to a more rnciclica understanding of the inexhaustible mystery of marriage and the family by the circumstances, the questions and the anxieties and hopes of the young people, married couples and parents of today.

In certain cases, this can include the help of ebciclica sacraments. The educational role of the Christian family therefore has a very important place in organic pastoral work.

It is for this reason that the Church, throughout her history, has always defended the superiority of this charism to that of marriage, by reason of the wholly singular link which it has with the Kingdom of God. To this ought to be added a further reflection of particular importance at encilcica present time.

Condortio to the Synod’s explicit request, the Holy See will give prompt consortoi 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.

They cannot however look on the law as merely an ideal to be achieved in the future: 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. In his wife he sees the fulfillment of God’s intention: The Church values sociological and statistical research, when it proves helpful in understanding the historical context in which pastoral action has to be developed and when it leads to a better understanding of the truth.

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.

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