Family develops through a husband and father’s reflection of the fatherhood of God

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

Within the conjugal and family communion-community, the man is called upon to live his gift and role as husband and father.

In his wife he sees the fulfillment of God’s intention: “It is not good that the man should be alone, I will make him a helper fit for him,”67 and he makes his own the cry of Adam, the first husband: “This at last is bone of my bones and flesh of my flesh.”68

Authentic conjugal love presupposes and requires that a man have a profound respect for the equal dignity of his wife: “You are not her master,” writes St. Ambrose, “but her husband; she was not given to you to be your slave, but your wife. . . . Reciprocate her attentiveness to you and be grateful to her for her love.”69 With his wife a man should live “a very special form of personal friendship.”70 As for the Christian, he is called upon to develop a new attitude of love, manifesting towards his wife a charity that is both gentle and strong like that which Christ has for the Church.”71

Love for his wife as mother of their children and love for the children themselves are for the man the natural way of understanding and fulfilling his own fatherhood. Above all where social and cultural conditions so easily encourage a father to be less concerned with his family or at any rate less involved in the work of education, efforts must be made to restore socially the conviction that the place and task of the father in and for the family is of unique and irreplaceable importance.72 As experience teaches, the absence of a father causes psychological and moral imbalance and notable difficulties in family relationships, as does, in contrary circumstances, the oppressive presence of a father, especially where there still prevails the phenomenon of “machismo,” or a wrong superiority of male prerogatives which humiliates women and inhibits the development of healthy family relationships.

In revealing and in reliving on earth the very fatherhood of God,73 a man is called upon to ensure the harmonious and united development of all the members of the family: he will perform this task by exercising generous responsibility for the life conceived under the heart of the mother, by a more solicitous commitment to education, a task he shares with his wife,74 by work which is never a cause of division in the family but promotes its unity and stability, and by means of the witness he gives of an adult Christian life which effectively introduces the children into the living experience of Christ and the Church.

67 Gn 2:18.
68 Gn 2:23.
69 St. Ambrose, Exameron, V, 7, 19: Corpus Scriptorum Ecclesiasticorum Latinorum 32, I, 154.
70 Paul VI, Encyclical Humanæ Vitæ, 9: Acta Apostolicæ Sedis [AAS] 60 (1968), 486.
71 Cf. Eph 5: 25.
72 Cf. John Paul II, Homily to the Faithful of Terni (March 19, 1981), 3-5: AAS 73 (1981), 268-271.
73 Cf. Eph 3: 15.
74 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 52.

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Objectification and discrimination damage women and society

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

Unfortunately the Christian message about the dignity of women is contradicted by that persistent mentality which considers the human being not as a person but as a thing, as an object of trade, at the service of selfish interest and mere pleasure: the first victims of this mentality are women.

This mentality produces very bitter fruits, such as contempt for men and for women, slavery, oppression of the weak, pornography, prostitution—especially in an organized form—and all those various forms of discrimination that exist in the fields of education, employment, wages, etc.

Besides, many forms of degrading discrimination still persist today in a great part of our society that affect and seriously harm particular categories of women, as for example childless wives, widows, separated or divorced women, and unmarried mothers.

The Synod Fathers deplored these and other forms of discrimination as strongly as possible. I therefore ask that vigorous and incisive pastoral action be taken by all to overcome them definitively so that the image of God that shines in all human beings without exception may be fully respected.

Familiaris Consortio 24

The advancement of women requires that their maternal and family roles be valued and supported

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

Without intending to deal with all the various aspects of the vast and complex theme of the relationships between women and society, and limiting these remarks to a few essential points, one cannot but observe that in the specific area of family life a widespread social and cultural tradition has considered women’s role to be exclusively that of wife and mother, without adequate access to public functions which have generally been reserved for men.

There is no doubt that the equal dignity and responsibility of men and women fully justifies women’s access to public functions. On the other hand the true advancement of women requires that clear recognition be given to the value of their maternal and family role, by comparison with all other public roles and all other professions. Furthermore, these roles and professions should be harmoniously combined, if we wish the evolution of society and culture to be truly and fully human.

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.66 Therefore the Church can and should help modern society by tirelessly insisting that the work of women in the home be recognized and respected by all in its irreplaceable value. This is of particular importance in education: for possible discrimination between the different types of work and professions is eliminated at its very root once it is clear that all people, in every area, are working with equal rights and equal responsibilities. The image of God in man and in woman will thus be seen with added luster.

While it must be recognized that women have the same right as men to perform various public functions, society must be structured in such a way that wives and mothers are not in practice compelled to work outside the home, and that their families can live and prosper in a dignified way even when they themselves devote their full time to their own family.

Furthermore, the mentality which honors women more for their work outside the home than for their work within the family must be overcome. This requires that men should truly esteem and love women with total respect for their personal dignity, and that society should create and develop conditions favoring work in the home.

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: and this for the good of all, the family, the Church and society.

But clearly all of this does not mean for women a renunciation of their femininity or an imitation of the male role, but the fullness of true feminine humanity which should be expressed in their activity, whether in the family or outside of it, without disregarding the differences of customs and cultures in this sphere.

66 Cf. John Paul II, Encyclical Laborem Exercens, 19: Acta Apostolicæ Sedis 73 (1981), 625.

Familiaris Consortio 23

Our Lady’s Center schedules Tuesday evening TLM, potluck

On Tuesday, August 30, at 6:30 pm, a Low Mass will be celebrated at Our Lady’s Center, 3301 Rogers Avenue, Ellicott City, Maryland. A potluck dinner will follow in the Center’s conference room. Everyone is invited to attend.

Reverend Father Canisius Tah, associate pastor of the Church of the Resurrection in Ellicott City, will be the celebrant. This Mass has been added to our seven-day schedule.

Woman and man possess equal dignity and responsibility in the family

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

In that it is, and ought always to become, a communion and community of persons, the family finds in love the source and the constant impetus for welcoming, respecting and promoting each one of its members in his or her lofty dignity as a person, that is, as a living image of God. As the Synod Fathers rightly stated, the moral criterion for the authenticity of conjugal and family relationships consists in fostering the dignity and vocation of the individual persons, who achieve their fullness by sincere self-giving.63

In this perspective the Synod devoted special attention to women, to their rights and role within the family and society. In the same perspective are also to be considered men as husbands and fathers, and likewise children and the elderly.

Above all it is important to underline the equal dignity and responsibility of women with men. 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. What human reason intuitively perceives and acknowledges is fully revealed by the word of God: the history of salvation, in fact, is a continuous and luminous testimony of the dignity of women.

In creating the human race “male and female,”64 God gives man and woman an equal personal dignity, endowing them with the inalienable rights and responsibilities proper to the human person. God then manifests the dignity of women in the highest form possible, by assuming human flesh from the Virgin Mary, whom the Church honors as the Mother of God, calling her the new Eve and presenting her as the model of redeemed woman. The sensitive respect of Jesus towards the women that He called to His following and His friendship, His appearing on Easter morning to a woman before the other disciples, the mission entrusted to women to carry the good news of the Resurrection to the apostles—these are all signs that confirm the special esteem of the Lord Jesus for women. The Apostle Paul will say: “In Christ Jesus you are all children of God through faith. . . . There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”65

63 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 24.
64 Gn 1:27.
65 Gal 3:26.28.

Familiaris Consortio 22

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

A Low Mass in the Traditional Dominican Rite will be offered Sunday, August 28, at the Traditional Latin Mass Congregation of Silver Spring, Maryland. The celebrant of the Mass of the Fifteenth 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.

Family bonds reflect the natural and spiritual aspects of the conjugal bond

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

Conjugal communion constitutes the foundation on which is built the broader communion of the family, of parents and children, of brothers and sisters with each other, of relatives and other members of the household.

This communion is rooted in the natural bonds of flesh and blood, and grows to its specifically human perfection with the establishment and maturing of the still deeper and richer bonds of the spirit: the love that animates the interpersonal relationships of the different members of the family constitutes the interior strength that shapes and animates the family communion and community.

The Christian family is also called to experience a new and original communion which confirms and perfects natural and human communion. In fact the grace of Jesus Christ, “the first-born among many brethren”56 is by its nature and interior dynamism “a grace of brotherhood,” as St. Thomas Aquinas calls it.57 The Holy Spirit, who is poured forth in the celebration of the sacraments, is the living source and inexhaustible sustenance of the supernatural communion that gathers believers and links them with Christ and with each other in the unity of the Church of God. The Christian family constitutes a specific revelation and realization of ecclesial communion, and for this reason too it can and should be called “the domestic Church.”58

All members of the family, each according to his or her own gift, have the grace and responsibility of building, day by day, the communion of persons, making the family “a school of deeper humanity”59: this happens where there is care and love for the little ones, the sick, the aged; where there is mutual service every day; when there is a sharing of goods, of joys and of sorrows.

A fundamental opportunity for building such a communion is constituted by the educational exchange between parents and children,60 in which each gives and receives. By means of love, respect and obedience towards their parents, children offer their specific and irreplaceable contribution to the construction of an authentically human and Christian family.61 They will be aided in this if parents exercise their unrenounceable authority as a true and proper “ministry,” that is, as a service to the human and Christian well-being of their children, and in particular as a service aimed at helping them acquire a truly responsible freedom, and if parents maintain a living awareness of the “gift” they continually receive from their children.

Family communion can only be preserved and perfected through a great spirit of sacrifice. It requires, in fact, a ready and generous openness of each and all to understanding, to forbearance, to pardon, to reconciliation. There is no family that does not know how selfishness, discord, tension and conflict violently attack and at times mortally wound its own communion: hence there arise the many and varied forms of division in family life. But, at the same time, every family is called by the God of peace to have the joyous and renewing experience of “reconciliation,” that is, communion reestablished, unity restored. In particular, participation in the sacrament of Reconciliation and in the banquet of the one Body of Christ offers to the Christian family the grace and the responsibility of overcoming every division and of moving towards the fullness of communion willed by God, responding in this way to the ardent desire of the Lord: “that they may be one.”62

56 Rom 8:29.
57 St. Thomas Aquinas, Summa Theologiæ, II-II, q. 14, art. 2, ad 4.
58 Second Vatican Council, Lumen gentium, 11; cf. Apostolicam actuositatem, 11.
59 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 52.
60 Cf. Eph 6:1-4; Col 3:20-21.
61 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 48.
62 Jn 17:21.

Familiaris Consortio 21

Fr. Carr to offer TLM this Saturday morning

The Traditional Latin Mass (Extraordinary Form) will be offered at 9:30 am on Saturday morning, August 27, at St. Michael Church, 7401 St. Michael’s Lane, Annandale. Reverend Father Richard Carr will celebrate Low Mass for the Feast of St. Joseph Calasance.

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.

Reaffirming the indissolubility of marriage strengthens the faithful in difficult times

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

Conjugal communion is characterized not only by its unity but also by its indissolubility: “As a mutual gift of two persons, this intimate union, as well as the good of children, imposes total fidelity on the spouses and argues for an unbreakable oneness between them.”49

It is a fundamental duty of the Church to reaffirm strongly, as the Synod Fathers did, the doctrine of the indissolubility of marriage. To all those who, in our times, consider it too difficult, or indeed impossible, to be bound to one person for the whole of life, and to those caught up in a culture that rejects the indissolubility of marriage and openly mocks the commitment of spouses to fidelity, it is necessary to reconfirm the good news of the definitive nature of that conjugal love that has in Christ its foundation and strength.50

Being rooted in the personal and total self-giving of the couple, and being required by the good of the children, the indissolubility of marriage finds its ultimate truth in the plan that God has manifested in His revelation: He wills and He communicates the indissolubility of marriage as a fruit, a sign and a requirement of the absolutely faithful love that God has for man and that the Lord Jesus has for the Church.

Christ renews the first plan that the Creator inscribed in the hearts of man and woman, and in the celebration of the sacrament of matrimony offers a “new heart”: thus the couples are not only able to overcome “hardness of heart,”51 but also and above all they are able to share the full and definitive love of Christ, the new and eternal Covenant made flesh. Just as the Lord Jesus is the “faithful witness,”52 the “yes” of the promises of God53 and thus the supreme realization of the unconditional faithfulness with which God loves His people, so Christian couples are called to participate truly in the irrevocable indissolubility that binds Christ to the Church His bride, loved by Him to the end.54

The gift of the sacrament is at the same time a vocation and commandment for the Christian spouses, that they may remain faithful to each other forever, beyond every trial and difficulty, in generous obedience to the holy will of the Lord: “What therefore God has joined together, let not man put asunder.”55

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 couples in our time. So, with all my Brothers who participated in the Synod of Bishops, I praise and encourage those numerous couples who, though encountering no small difficulty, preserve and develop the value of indissolubility: thus, in a humble and courageous manner, they perform the role committed to them of being in the world a “sign”—a small and precious sign, sometimes also subjected to temptation, but always renewed—of the unfailing fidelity with which God and Jesus Christ love each and every human being. But it is also proper to recognize the value of the witness of those spouses who, even when abandoned by their partner, with the strength of faith and of Christian hope have not entered a new union: these spouses too give an authentic witness to fidelity, of which the world today has a great need. For this reason they must be encouraged and helped by the pastors and the faithful of the Church.

49 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 48.
50 Cf. Eph 5:25.
51 Cf. Mt 19:8.
52 Rv 3:14.
53 Cf. 2 Cor 1: 20.
54 Cf. Jn 13:1.
55 Mt 19:6.

Familiaris Consortio 20

Christian marriage perfects the complementarity of husband and wife

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

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”46 and they are called to grow continually in their communion through day-to-day fidelity to their marriage promise of total mutual self-giving.

This conjugal communion sinks its roots in the natural complementarity that exists between man and woman, and is nurtured through the personal willingness of the spouses to share their entire life-project, what they have and what they are: for this reason such communion is the fruit and the sign of a profoundly human need. But in the Lord Christ God takes up this human need, confirms it, purifies it and elevates it, leading it to perfection through the sacrament of matrimony: the Holy Spirit who is poured out in the sacramental celebration offers Christian couples the gift of a new communion of love that is the living and real image of that unique unity which makes of the Church the indivisible Mystical Body of the Lord Jesus.

The gift of the Spirit is a commandment of life for Christian spouses and at the same time a stimulating impulse so that every day they may progress towards an ever richer union with each other on all levels—of the body, of the character, of the heart, of the intelligence and will, of the soul47—revealing in this way to the Church and to the world the new communion of love, given by the grace of Christ.

Such a communion is radically contradicted by polygamy: this, in fact, directly negates the plan of God which was revealed from the beginning, because it is contrary to the equal personal dignity of men and women who in matrimony give themselves with a love that is total and therefore unique and exclusive. As the Second Vatican Council writes: “Firmly established by the Lord, the unity of marriage will radiate from the equal personal dignity of husband and wife, a dignity acknowledged by mutual and total love.”48

46 Mt 19:6; cf. Gn 2:24.
47 Cf. John Paul II, Address to Married People at Kinshasa (May 3, 1980) 4:  Acta Apostolicæ Sedis 72 (1980), 426-427.
48 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 49; cf. John Paul II, Address at Kinshasa 4: loc. cit.

Familiaris Consortio 19