The fruitful Christian family is a living image of the Church

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

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.

In order to understand better the foundations, the contents and the characteristics of this participation, we must examine the many profound bonds linking the Church and the Christian family and establishing the family as a “Church in miniature” (Ecclesia domestica),114 in such a way that in its own way the family is a living image and historical representation of the mystery of the Church.

It is, above all, the Church as Mother that gives birth to, educates and builds up the Christian family, by putting into effect in its regard the saving mission which she has received from her Lord. 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.

In turn, the Christian family is grafted into the mystery of the Church to such a degree as to become a sharer, in its own way, in the saving mission proper to the Church: by virtue of the sacrament, Christian married couples and parents “in their state and way of life have their own special gift among the People of God.”115 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. In this way, while the Christian family is a fruit and sign of the supernatural fecundity of the Church, it stands also as a symbol, witness and participant of the Church’s motherhood.116

114 Second Vatican Council Lumen gentium, 11; Apostolicam actuositatem, 11; Pope John Paul II, Homily for the Opening of the Sixth Synod of Bishops (Sept. 26, 1980), 3: Acta Apostolicæ Sedis 72 (1980) 1008.
115 Second Vatican Council Lumen gentium, 11.
116 Cf. ibid., 41.

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Christian family witness reaches around the world

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

In view of the worldwide dimension of various social questions nowadays, the family has seen its role with regard to the development of society extended in a completely new way: it now also involves cooperating for a new international order, since it is only in worldwide solidarity that the enormous and dramatic issues of world justice, the freedom of peoples and the peace of humanity can be dealt with and solved.

The spiritual communion between Christian families, rooted in a common faith and hope and given life by love, constitutes an inner energy that generates, spreads and develops justice, reconciliation, fraternity and peace among human beings. Insofar as it is a “small-scale Church,” the Christian family is called upon, like the “large-scale Church,” to be a sign of unity for the world and in this way to exercise its prophetic role by bearing witness to the Kingdom and peace of Christ, towards which the whole world is journeying.

Christian families can do this through their educational activity—that is to say by presenting to their children a model of life based on the values of truth, freedom, justice and love—both through active and responsible involvement in the authentically human growth of society and its institutions, and by supporting in various ways the associations specifically devoted to international issues.

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Fr. Carr to offer early Ember Saturday TLM

The Traditional Latin Mass (Extraordinary Form) will be offered at 6:45 am on Saturday morning, September 24, at St. Michael Church, 7401 St. Michael’s Lane, Annandale. Reverend Father Richard Carr will celebrate Low Mass of Ember Saturday in September, with an early start time because of the extra Lessons for the day’s Mass.

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 Christian family extends its witness to less fortunate families and individuals

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

The social role that belongs to every family pertains by a new and original right to the Christian family, which is based on the sacrament of marriage. By taking up the human reality of the love between husband and wife in all its implications, the sacrament gives to Christian couples and parents a power and a commitment to live their vocation as lay people and therefore to “seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God.”113

The social and political role is included in the kingly mission of service in which Christian couples share by virtue of the sacrament of marriage, and they receive both a command which they cannot ignore and a grace which sustains and stimulates them.

The Christian family is thus called upon to offer everyone a witness of generous and disinterested dedication to social matters, through a “preferential option” for the poor and disadvantaged. Therefore, advancing in its following of the Lord by special love for all the poor, it must have special concern for the hungry, the poor, the old, the sick, drug victims and those who have no family.

113 Second Vatican Council Lumen gentium, 31.

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The Church defends the rights of the family against the depredations of State and society

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

The ideal of mutual support and development between the family and society is often very seriously in conflict with the reality of their separation and even opposition.

In fact, as was repeatedly denounced by the Synod, the situation experienced by many families in various countries is highly problematical, if not entirely negative: institutions and laws unjustly ignore the inviolable rights of the family and of the human person; and society, far from putting itself at the service of the family, attacks it violently in its values and fundamental requirements. Thus the family, which in God’s plan is the basic cell of society and a subject of rights and duties before the State or any other community, finds itself the victim of society, of the delays and slowness with which it acts, and even of its blatant injustice.

For this reason, the Church openly and strongly defends the rights of the family against the intolerable usurpations of society and the State. In particular, the Synod Fathers mentioned the following rights of the family:

  • the right to exist and progress as a family, that is to say, the right of every human being, even if he or she is poor, to found a family and to have adequate means to support it;
  • the right to exercise its responsibility regarding the transmission of life and to educate children; family life;
  • the right to the intimacy of conjugal and family life;
  • the right to the stability of the bond and of the institution of marriage;
  • the right to believe in and profess one’s faith and to propagate it;
  • the right to bring up children in accordance with the family’s own traditions and religious and cultural values, with the necessary instruments, means and institutions;
  • the right, especially of the poor and the sick, to obtain physical, social, political and economic security;
  • the right to housing suitable for living family life in a proper way;
  • the right to expression and to representation, either directly or through associations, before the economic, social and cultural public authorities and lower authorities;
  • the right to form associations with other families and institutions, in order to fulfill the family’s role suitably and expeditiously;
  • the right to protect minors by adequate institutions and legislation from harmful drugs, pornography, alcoholism, etc.;
  • the right to wholesome recreation of a kind that also fosters family values;
  • the right of the elderly to a worthy life and a worthy death;
  • the right to emigrate as a family in search of a better life.112

Acceding to the Synod’s explicit request, the Holy See will give prompt attention 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.

112 Cf. Propositio 42.

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Society must honor and support the primacy of the family

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

Just as the intimate connection between the family and society demands that the family be open to and participate in society and its development, so also it requires that society should never fail in its fundamental task of respecting and fostering the family.

The family and society have complementary functions in defending and fostering the good of each and every human being. But society—more specifically the State—must recognize that “the family is a society in its own original right”111 and so society is under a grave obligation in its relations with the family to adhere to the principle of subsidiarity.

By virtue of this principle, the State cannot and must not take away from families the functions that they can just as well perform on their own or in free associations; instead it must positively favor and encourage as far as possible responsible initiative by families. In the conviction that the good of the family is an indispensable and essential value of the civil community, the public authorities must do everything possible to ensure that families have all those aids—economic, social, educational, political and cultural assistance—that they need in order to face all their responsibilities in a human way.

111 Second Vatican Council Dignitatis humanæ, 5.

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Families must practice hospitality and assert and protect the rights of all families

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

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.

Families therefore, either singly or in association, can and should devote themselves to manifold social service activities, especially in favor of the poor, or at any rate for the benefit of all people and situations that cannot be reached by the public authorities’ welfare organization.

The social contribution of the family has an original character of its own, one that should be given greater recognition and more decisive encouragement, especially as the children grow up, and actually involving all its members as much as possible.107

In particular, note must be taken of the ever greater importance in our society of hospitality in all its forms, from opening the door of one’s home and still more of one’s heart to the pleas of one’s brothers and sisters, to concrete efforts to ensure that every family has its own home, as the natural environment that preserves it and makes it grow. In a special way the Christian family is called upon to listen to the Apostle’s recommendation: “Practice hospitality,”108 and therefore, imitating Christ’s example and sharing in His love, to welcome the brother or sister in need: “Whoever gives to one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward.”109

The social role of families is called upon to find expression also in the form of political intervention: families should be the first to take steps to see that the laws and institutions of the State not only do not offend but support and positively defend the rights and duties of the family. Along these lines, families should grow in awareness of being “protagonists” of what is known as “family politics” and assume responsibility for transforming society; otherwise families will be the first victims of the evils that they have done no more than note with indifference. The Second Vatican Council’s appeal to go beyond an individualistic ethic therefore also holds good for the family as such.”110

107 Apostolicam actuositatem, 11.
108 Rom 12:13.
109 Mt 10:42.
110 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 30.

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Through mutual giving, the family contributes to a truly human society

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

The very experience of communion and sharing that should characterize the family’s daily life represents its first and fundamental contribution to society.

The relationships between the members of the family community are inspired and guided by the law of “free giving.” By respecting and fostering personal dignity in each and every one as the only basis for value, this free giving takes the form of heartfelt acceptance, encounter and dialogue, disinterested availability, generous service and deep solidarity.

Thus the fostering of authentic and mature communion between persons within the family is the first and irreplaceable school of social life, and example and stimulus for the broader community relationships marked by respect, justice, dialogue and love.

The family is thus, as the Synod Fathers recalled, the place of origin and the most effective means for humanizing and personalizing society: it makes an original contribution in depth to building up the world, by making possible a life that is properly speaking human, in particular by guarding and transmitting virtues and “values.” As the Second Vatican Council states, in the family “the various generations come together and help one another to grow wiser and to harmonize personal rights with the other requirements of social living.”106

Consequently, faced with a society that is running the risk of becoming more and more depersonalized and standardized and therefore inhuman and dehumanizing, with the negative results of many forms of escapism—such as alcoholism, drugs and even terrorism—the family possesses and continues still to release formidable energies capable of taking man out of his anonymity, keeping him conscious of his personal dignity, enriching him with deep humanity and actively placing him, in his uniqueness and unrepeatability, within the fabric of society.

106 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 52.

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Msgr. Smith to offer Sunday TLM at Silver Spring

A Low Mass will be offered this Sunday, September 18, at the Traditional Latin Mass Congregation of Silver Spring, Maryland. Reverend Monsignor K. Bartholomew Smith, pastor of St. Bernadette parish in Four Corners, will be the celebrant of the Mass of the Eighteenth Sunday after Pentecost. This Mass has been added to our seven-day schedule.

Holy Mass will begin at 8:00 am. Confessions will be heard from 7:30 to 7:55 am. All are invited to share coffee and pastry 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.

By its nature, the family asserts important roles in society

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

“Since the Creator of all things has established the conjugal partnership as the beginning and basis of human society,” the family is “the first and vital cell of society.”105

The family has vital and organic links with society, since it is its foundation and nourishes it continually through its role of service to life: 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 and development of society itself.

Thus, far from being closed in on itself, the family is by nature and vocation open to other families and to society, and undertakes its social role.

105 Second Vatican Council Apostolicam actuositatem, 11.

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