Family life is a communion of love

From Pope St. John Paul II’s Apostolic Exhortation Familiaris Consortio (1981):

The family, which is founded and given life by love, is a community of persons: of husband and wife, of parents and children, of relatives. Its first task is to live with fidelity the reality of communion in a constant effort to develop an authentic community of persons.

The inner principle of that task, its permanent power and its final goal is love: without love the family is not a community of persons and, in the same way, without love the family cannot live, grow and perfect itself as a community of persons. What I wrote in the Encyclical Redemptor hominis applies primarily and especially within the family as such: “Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it.”45

The love between husband and wife and, in a derivatory and broader way, the love between members of the same family—between parents and children, brothers and sisters and relatives and members of the household—is given life and sustenance by an unceasing inner dynamism leading the family to ever deeper and more intense communion, which is the foundation and soul of the community of marriage and the family.

Fr. Carr to offer TLM this Wednesday morning

The Traditional Latin Mass will be offered at 7:00 am on Wednesday morning, August 24, at St. Michael Church, 7401 St. Michael’s Lane, Annandale. Reverend Father Richard Carr will celebrate the Mass of the Feast of St. Bartholomew, Apostle.

Please note that this Mass is scheduled at the discretion of the celebrant, and is not part of the parish’s published Mass calendar. This Mass has been added to our seven-day schedule.

The family is summoned to a role rooted in God’s creative act

From Pope St. John Paul II’s Apostolic Exhortation Familiaris Consortio (1981):

The family finds in the plan of God the Creator and Redeemer not only its identity, what it is, but also its mission, what it can and should do. The role that God calls the family to perform in history derives from what the family is; its role represents the dynamic and existential development of what it is. Each family finds within itself a summons that cannot be ignored, and that specifies both its dignity and its responsibility: family, become what you are.

Accordingly, the family must go back to the “beginning” of God’s creative act, if it is to attain self-knowledge and self-realization in accordance with the inner truth not only of what it is but also of what it does in history. And since in God’s plan it has been established as an “intimate community of life and love,”44 the family has the mission to become more and more what it is, that is to say, a community of life and love, in an effort that will find fulfillment, as will everything created and redeemed, in the Kingdom of God. Looking at it in such a way as to reach its very roots, we must say that the essence and role of the family are in the final analysis specified by love. Hence the family has the mission to guard, reveal and communicate love, and this is a living reflection of and a real sharing in God’s love for humanity and the love of Christ the Lord for the Church His bride.

Every particular task of the family is an expressive and concrete actuation of that fundamental mission. We must therefore go deeper into the unique riches of the family’s mission and probe its contents, which are both manifold and unified.

Thus, with love as its point of departure and making constant reference to it, the recent Synod emphasized four general tasks for the family:

  1. forming a community of persons;
  2. serving life;
  3. participating in the development of society;
  4. sharing in the life and mission of the Church.

44 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 48.

Familiaris Consortio 16

Virginity and celibacy reflect and defend the fidelity of marriage

From Pope St. John Paul II’s Apostolic Exhortation Familiaris Consortio (1981):

Virginity or celibacy for the sake of the Kingdom of God not only does not contradict the dignity of marriage but presupposes it and confirms it. Marriage and virginity or celibacy are two ways of expressing and living the one mystery of the covenant of God with His people. When marriage is not esteemed, neither can consecrated virginity or celibacy exist; when human sexuality is not regarded as a great value given by the Creator, the renunciation of it for the sake of the Kingdom of Heaven loses its meaning.

Rightly indeed does St. John Chrysostom say: “Whoever denigrates marriage also diminishes the glory of virginity. Whoever praises it makes virginity more admirable and resplendent. What appears good only in comparison with evil would not be particularly good. It is something better than what is admitted to be good that is the most excellent good.”38

In virginity or celibacy, the human being is awaiting, also in a bodily way, the eschatological marriage of Christ with the Church, giving himself or herself completely to the Church in the hope that Christ may give Himself to the Church in the full truth of eternal life. The celibate person thus anticipates in his or her flesh the new world of the future resurrection.39

By virtue of this witness, virginity or celibacy keeps alive in the Church a consciousness of the mystery of marriage and defends it from any reduction and impoverishment.

Virginity or celibacy, by liberating the human heart in a unique way,40 “so as to make it burn with greater love for God and all humanity,”41 bears witness that the Kingdom of God and His justice is that pearl of great price which is preferred to every other value no matter how great, and hence must be sought as the only definitive value. 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.42

In spite of having renounced physical fecundity, the celibate person becomes spiritually fruitful, the father and mother of many, cooperating in the realization of the family according to God’s plan.

Christian couples therefore have the right to expect from celibate persons a good example and a witness of fidelity to their vocation until death. 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.43

These reflections on virginity or celibacy can enlighten and help those who, for reasons independent of their own will, have been unable to marry and have then accepted their situation in a spirit of service.

38 St. John Chrysostom, Virginity, X: Patrologiæ Cursus completus, Series Græca 48:540.
39 Cf. Mt 22:30.
40 Cf 1 Cor 7:32-35.
41 Second Vatican Council Perfectæ caritatis, 12.
42 Cf. Pius XII, Encyclical Sacra Virginitas, II: Acta Apostolicæ Sedis [AAS] 46 (1954), 174 ff.
43 Cf. John Paul II, Letter Novo Incipiente (April 8, 1979), 9: AAS 71 (1979), 410-411.

Familiaris Consortio 16

In the Christian family, human persons are introduced into the family of God

From Pope St. John Paul II’s Apostolic Exhortation Familiaris Consortio (1981):

In matrimony and in the family a complex of interpersonal relationships is set up—married life, fatherhood and motherhood, filiation and fraternity—through which each human person is introduced into the “human family” and into the “family of God,” which is the Church.

Christian marriage and the Christian family build up the Church: for in the family the human person is not only brought into being and progressively introduced by means of education into the human community, but by means of the rebirth of baptism and education in the faith the child is also introduced into God’s family, which is the Church.

The human family, disunited by sin, is reconstituted in its unity by the redemptive power of the death and Resurrection of Christ.37 Christian marriage, by participating in the salvific efficacy of this event, constitutes the natural setting in which the human person is introduced into the great family of the Church.

The commandment to grow and multiply, given to man and woman in the beginning, in this way reaches its whole truth and full realization.

The Church thus finds in the family, born from the sacrament, the cradle and the setting in which she can enter the human generations, and where these in their turn can enter the Church.

37 Cf. Pastoral Constitution on the Church in the Modern World Gaudium et spes, 78.

Familiaris Consortio 15

Fr. Langevin to offer Dominican Rite Mass Sunday at Silver Spring

A Low Mass in the Traditional Dominican Rite will be offered Sunday, August 21, at the Traditional Latin Mass Congregation of Silver Spring, Maryland. The celebrant of the Mass of the Fourteenth Sunday after Pentecost will be Reverend Father Dominic Langevin op, Instructor in Systematic Theology at the Dominican House of Studies in Washington.

Holy Mass will begin at 8:00 am. Confessions will be heard from 7:10 to 7:50 am. All are invited to share coffee and doughnuts after Mass in the downstairs community room of the rectory.

Silver Spring TLM Congregation meets at the Historic Church of St. John the Evangelist, 9700 Rosensteel Avenue, Forest Glen.

Children are the permanent reflection of conjugal love

From Pope St. John Paul II’s Apostolic Exhortation Familiaris Consortio (1981):

According to the plan of God, marriage is the foundation of the wider community of the family, since the very institution of marriage and conjugal love are ordained to the procreation and education of children, in whom they find their crowning.34

In its most profound reality, love is essentially a gift; and conjugal love, while leading the spouses to the reciprocal “knowledge” which makes them “one flesh,”35 does not end with the couple, because it makes them capable of the greatest possible gift, the gift by which they become cooperators with God for giving life to a new human person. Thus the couple, while giving themselves to one another, give not just themselves but also the reality of children, who are a living reflection of their love, a permanent sign of conjugal unity and a living and inseparable synthesis of their being a father and a mother.

When they become parents, spouses receive from God the gift of a new responsibility. Their parental love is called to become for the children the visible sign of the very love of God, “from whom every family in heaven and on earth is named.”36

It must not be forgotten however that, even when procreation is not possible, conjugal life does not for this reason lose its value. Physical sterility in fact can be for spouses the occasion for other important services to the life of the human person, for example, adoption, various forms of educational work, and assistance to other families and to poor or handicapped children.

34 Cf. Pastoral Constitution on the Church in the Modern World Gaudium et spes, 50.
35 Cf. Gn 2:24.
36 Eph 3:15.

Familiaris Consortio 14

Marriage places man and woman in the eternal spousal covenant of Christ and His Church

From Pope St. John Paul II’s Apostolic Exhortation Familiaris Consortio (1981):

The communion between God and His people finds its definitive fulfillment in Jesus Christ, the Bridegroom who loves and gives Himself as the Savior of humanity, uniting it to Himself as His body.

He reveals the original truth of marriage, the truth of the “beginning,”27 and, freeing man from his hardness of heart, He makes man capable of realizing this truth in its entirety.

This revelation reaches its definitive fullness in the gift of love which the Word of God makes to humanity in assuming a human nature, and in the sacrifice which Jesus Christ makes of Himself on the Cross for His bride, the Church. In this sacrifice there is entirely revealed that plan which God has imprinted on the humanity of man and woman since their creation28; the marriage of baptized persons thus becomes a real symbol of that new and eternal covenant sanctioned in the blood of Christ. The Spirit which the Lord pours forth gives a new heart, and renders man and woman capable of loving one another as Christ has loved us. Conjugal love reaches that fullness to which it is interiorly ordained, conjugal charity, which is the proper and specific way in which the spouses participate in and are called to live the very charity of Christ who gave Himself on the Cross.

In a deservedly famous page, Tertullian has well expressed the greatness of this conjugal life in Christ and its beauty: “How can I ever express the happiness of the marriage that is joined together by the Church strengthened by an offering, sealed by a blessing, announced by angels and ratified by the Father? . . . How wonderful the bond between two believers with a single hope, a single desire, a single observance, a single service! They are both brethren and both fellow-servants; there is no separation between them in spirit or flesh; in fact they are truly two in one flesh and where the flesh is one, one is the spirit.”29

Receiving and meditating faithfully on the word of God, the Church has solemnly taught and continues to teach that the marriage of the baptized is one of the seven sacraments of the New Covenant.30

Indeed, by means of baptism, man and woman are definitively placed within the new and eternal covenant, in the spousal covenant of Christ with the Church. And it is because of this indestructible insertion that the intimate community of conjugal life and love, founded by the Creator,31 is elevated and assumed into the spousal charity of Christ, sustained and enriched by His redeeming power.

By virtue of the sacramentality of their marriage, spouses are bound to one another in the most profoundly indissoluble manner. Their belonging to each other is the real representation, by means of the sacramental sign, of the very relationship of Christ with the Church.

Spouses are therefore the permanent reminder to the Church of what happened on the Cross; they are for one another and for the children witnesses to the salvation in which the sacrament makes them sharers. Of this salvation event marriage, like every sacrament, is a memorial, actuation and prophecy: “As a memorial, the sacrament gives them the grace and duty of commemorating the great works of God and of bearing witness to them before their children. As actuation, it gives them the grace and duty of putting into practice in the present, towards each other and their children, the demands of a love which forgives and redeems. As prophecy, it gives them the grace and duty of living and bearing witness to the hope of the future encounter with Christ.”32

Like each of the seven sacraments, so also marriage is a real symbol of the event of salvation, but in its own way. “The spouses participate in it as spouses, together, as a couple, so that the first and immediate effect of marriage (res et sacramentum) is not supernatural grace itself, but the Christian conjugal bond, a typically Christian communion of two persons because it represents the mystery of Christ’s incarnation and the mystery of His covenant. The content of participation in Christ’s life is also specific: conjugal love involves a totality, in which all the elements of the person enter- appeal of the body and instinct, power of feeling and affectivity, aspiration of the spirit and of will. It aims at a deeply personal unity, the unity that, beyond union in one flesh, leads to forming one heart and soul; it demands indissolubility and faithfulness in definitive mutual giving; and it is open to fertility (cf Humanae vitae, 9). In a word it is a question of the normal characteristics of all natural conjugal love, but with a new significance which not only purifies and strengthens them, but raises them to the extent of making them the expression of specifically Christian values.”33

27 Cf. Gn 2:24; Mt 19:5.
28 Cf. Eph 5:32-33.
29 Tertullian, Ad uxorem, II, VIII, 6-8: Corpus Christianorum, Latin series, I, 393.
30 Cf. Council of Trent, Session XXIV, Canon 1: I. D. Mansi, Sacrorum Conciliorum Nova et Amplissima Collectio, 33, 149-150.
31 Cf. Pastoral Constitution on the Church in the Modern World Gaudium et spes, 48.
32 John Paul II, Address to the delegates of the Centre de Liaison des Equipes de Recherche (Nov. 3, 1979), 3: Insegnamenti II, 2 (1979), 1038.
33 Ibid., 4: loc. cit., p. 1032.

Familiaris Consortio 13

The marriage covenant expresses God’s love for His people

From Pope St. John Paul II’s Apostolic Exhortation Familiaris Consortio (1981):

The communion of love between God and people, a fundamental part of the Revelation and faith experience of Israel, finds a meaningful expression in the marriage covenant which is established between a man and a woman.

For this reason the central word of Revelation, “God loves His people,” is likewise proclaimed through the living and concrete word whereby a man and a woman express their conjugal love. Their bond of love becomes the image and the symbol of the covenant which unites God and His people.24 And the same sin which can harm the conjugal covenant becomes an image of the infidelity of the people to their God: idolatry is prostitution,25 infidelity is adultery, disobedience to the law is abandonment of the spousal love of the Lord. But the infidelity of Israel does not destroy the eternal fidelity of the Lord, and therefore the ever faithful love of God is put forward as the model of the faithful love which should exist between spouses.26

24 Cf., e.g.Hos 2:21; Jer 3:6-13; Is 54.
25 Cf. Ez 16:25.
26 Cf. Hos 3.

Familiaris Consortio 12

Only in marriage as ordained by God can sexuality authentically express personal self-giving

From Pope St. John Paul II’s Apostolic Exhortation Familiaris Consortio (1981):

God created man in His own image and likeness:20 calling him to existence through love, He called him at the same time for love.

God is love21 and in Himself He lives a mystery of personal loving communion. Creating the human race in His own image and continually keeping it in being, God inscribed in the humanity of man and woman the vocation, and thus the capacity and responsibility, of love and communion.22 Love is therefore the fundamental and innate vocation of every human being.

As an incarnate spirit, that is a soul which expresses itself in a body and a body informed by an immortal spirit, man is called to love in his unified totality. Love includes the human body, and the body is made a sharer in spiritual love.

Christian revelation recognizes two specific ways of realizing the vocation of the human person in its entirety, to love: marriage and virginity or celibacy. Either one is, in its own proper form, an actuation of the most profound truth of man, of his being “created in the image of God.”

Consequently, sexuality, by means of which man and woman give themselves to one another through the acts which are proper and exclusive to spouses, is by no means something purely biological, but concerns the innermost being of the human person as such. It is realized in a truly human way only if it is an integral part of the love by which a man and a woman commit themselves totally to one another until death. The total physical self-giving would be a lie if it were not the sign and fruit of a total personal self-giving, in which the whole person, including the temporal dimension, is present: if the person were to withhold something or reserve the possibility of deciding otherwise in the future, by this very fact he or she would not be giving totally.

This totality which is required by conjugal love also corresponds to the demands of responsible fertility. This fertility is directed to the generation of a human being, and so by its nature it surpasses the purely biological order and involves a whole series of personal values. For the harmonious growth of these values a persevering and unified contribution by both parents is necessary.

The only “place” in which this self-giving in its whole truth is made possible is marriage, the covenant of conjugal love freely and consciously chosen, whereby man and woman accept the intimate community of life and love willed by God Himself23 which only in this light manifests its true meaning. The institution of marriage is not an undue interference by society or authority, nor the extrinsic imposition of a form. Rather it is an interior requirement of the covenant of conjugal love which is publicly affirmed as unique and exclusive, in order to live in complete fidelity to the plan of God, the Creator. A person’s freedom, far from being restricted by this fidelity, is secured against every form of subjectivism or relativism and is made a sharer in creative Wisdom.

20 Cf. Gn 1: 26-27.
21 1 Jn 4: 8.
22 Cf. Pastoral Constitution on the Church in the Modern World Gaudium et spes, 12.
23 Ibid., 48.

Familiaris Consortio 11