Series Title: Publication (United States Catholic Conference. Office of Publishing and Promotion Services), no. Other Titles: Gratissimam sane. role, excluding it from its rightful position in society, would be to inflict grave harm on the authentic growth of society as a whole” (Gratissimam Sane, , no . John Paul II’s Letter to Families – A Summary. Last edited 25th May John Paul II’s Letter to Families – A Summary. In , Pope John Paul II.

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The celebration of the Year of the Family gives me a welcome opportunity to knock at the door of your home, eager to greet you with deep affection and to spend time with you.

I do so by this Letter, taking as my point of departure the words of the Encyclical Redemptor Hominis, published in the first days of my ministry as the Successor of Peter. There I wrote that man is the way of the Church. With these words I wanted first of all to evoke the many paths along which man walks, and at the same time to emphasize how deeply the Church desires to stand at his side as he follows the paths of his earthly life.

The Church shares in the joys and hopes, the sorrows and anxieties of people’s daily pilgrimage, firmly convinced that it was Christ himself who set her on all these paths. Christ entrusted man to the Church; he entrusted man to her as the “way” of her mission and her ministry.

Among these many paths, the family is the first and the most important. It is a path common to all, yet one which is particular, unique and unrepeatable, just as every individual is unrepeatable; it is a path from which man cannot withdraw. Indeed, a person normally comes into the world within a family, and can be said to owe to the family the very fact of his existing as an individual.

When he has no family, the person coming into the world develops an anguished sense of pain and loss, one which will subsequently burden his whole life.

The Church draws near with loving concern to all who experience situations such as these, for she knows well the fundamental role which the family is called upon to play. Furthermore, she knows that a person goes forth from the family in order to realize in a new family unit his particular vocation in life. Even if someone chooses to remain single, the family continues to be, as it were, his existential horizon, that fundamental community in which the whole network of social relations is grounded, from the closest and most immediate to the most distant.

Do we not often speak of the “human family” when referring to all the people living in the world? The family has its origin in that same love with which the Creator embraces the created world, as was already expressed “in the beginning”, in the Book of Genesis 1: In the Gospel Jesus offers a supreme confirmation: The only-begotten Son, of one substance with the Father, “God from God and Light from Light”, entered into human history through the family: He laboured with human hands Born of Mary the Virgin, he truly became one of us and, except for sin, was like us in every respect”.

If in fact Christ “fully discloses man to himself”, he does so beginning with the family in which he chose to be born and to grow up.

We know that the Redeemer spent most of his life in the obscurity of Nazareth, “obedient” Lk 2: Is this filial “obedience” of Christ not already the first expression gfatissimam that obedience to the Father “unto death” Phil 2: Gratissimma divine mystery of the Incarnation of the Word thus has an intimate connection with the human family.

Not only with one family, that of Nazareth, but in some way with every family, analogously to what the Second Vatican Council says about the Son of God, who in the Incarnation “united himself in some sense with every man”. Following Christ sanne “came” into the world “to serve” Mt In this sense both man and the family constitute “the way of the Church.

For these very reasons the Church joyfully welcomes the decision of the United Nations Organization to declare the International Year vratissimam the Family. This initiative makes it clear how fundamental the question of the family is for the member States of the United Nations. If the Church wishes to take part in this initiative, it is because she herself has been sent by Christ to “all nations” Mt Moreover, this is not the first time the Church has made her own an international initiative of the United Nations.

We need but recall, for example, the International Year of Youth in On the Feast of the Holy Family vratissimam the whole ecclesial community began the “Year of the Family” as one of the important steps along the path of preparation for the Great Jubilee sanw the Yearwhich will mark the end of the second and the beginning of the third Millennium of the Birth of Jesus Christ.

Familles Gratissimam sane – Translation into English – examples French | Reverso Context

This Year ought to direct our thoughts and our hearts towards Nazareth, where it was officially inaugurated this past 26 December at a Solemn Eucharistic Liturgy presided over by the Papal Legate. Throughout this Year it is important to discover anew the many signs of the Church’s love and concern for the family, a love and concern expressed from the very beginning of Christianity, when the meaningful term “domestic church” was applied to the family.

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In our own times we have often returned to the phrase “domestic church”, which the Council adopted and the sense of which we hope will always remain alive in people’s minds. This desire is not lessened by an awareness of the changed conditions of families in today’s world. Precisely because of this, there is a continuing relevance to the title chosen by the Council in the Pastoral Constitution Gaudium et Spes in order to indicate what the Church should be doing in the present situation: Another important reference point after the Council is the Apostolic Exhortation Familiaris Consortio.

This text takes into account a vast and complex experience with regard to the family, which among different peoples and countries always and everywhere continues to be the “way of the Church”. In a certain sense it becomes all the more so precisely in those places where the family is suffering from internal crises or is exposed to adverse cultural, social and economic influences which threaten its inner unity and strength, and even stand in the way of its very formation.

In this Letter I wish to speak not to families “in the abstract” but to every particular family in every part of the world, wherever it is located and whatever the diversity and complexity of its culture and history. The love with which God “loved the world” Jn 3: The Father, Creator of the Universe, and the Word Incarnate, the Redeemer of humanity, are the source of this universal openness to all people as brothers and sisters, and they impel us to embrace them in the prayer which xane with the tender words: Prayer makes the Son of God present among us: This Letter to Families wishes in the first place to be a grwtissimam to Christ to remain in every human family; an invitation to him, in and through the small family of parents and children, to dwell in the great family of nations, so that together with him all of us can truly say: Prayer must become the dominant element of the Year of the Family in the Church: It is significant that precisely in and through prayer, man comes to discover in a very simple and yet profound sanw his own unique subjectivity: This is also true of the family, which is not only the basic “cell” of society, but also possesses a particular subjectivity of its own.

This subjectivity finds its first and fundamental confirmation, and is strengthened, precisely when the members of the family meet in the common invocation: Prayer increases the strength and spiritual unity of the family, helping the family to partake of God’s own “strength”.

In the gratissinam nuptial blessing during the Gratisismam of Marriage, the celebrant calls upon the Lord in these words: This “visitation” of the Holy Spirit gives rise to the inner strength of families, as well as the power capable of uniting them in love and truth.

May the Year of the Family become a harmonious and universal prayer on the part of all “domestic churches” and of the whole People of God! May this prayer also reach families in difficulty or danger, lacking confidence or experiencing division, or in situations which Familiaris Consortio describes as “irregular”. May all families be able to feel the loving and caring embrace of their brothers and sisters!

During the Year of the Family, prayer should first of all be an encouraging witness on the part of those families who live out their human and Christian vocation in the communion of the home.

How many of them there are in every nation, diocese and parish! With reason it can be said that these families make up “the norm”, even admitting the existence of more than a grafissimam “irregular situations”.

And experience shows what an important role grattissimam played by a family living in accordance with the moral norm, so that the individual born and raised in it will ssne able to set out without hesitation on the road of the good, which grafissimam always written in his heart.

Unfortunately various programmes backed by very powerful resources nowadays seem to aim at the breakdown of the family. At times it appears that concerted efforts are being made to present as “normal” and attractive, and even to glamourize, situations which are in fact “irregular”.

Indeed, graatissimam contradict “the truth and love” which should inspire and guide relationships between men and women, thus causing tensions and divisions in families, with grave consequences particularly for children. The moral conscience becomes darkened; what is true, gratiswimam and beautiful grafissimam deformed; grtaissimam freedom is replaced by what is actually enslavement.

In view of all this, how relevant and thought-provoking are the words of the Apostle Paul about the freedom for which Christ has set us free, and the slavery which is caused by sin cf. It is apparent then how timely and even necessary a Year of the Family is for the Church; how indispensable is the witness of all families who live their vocation day by day; how urgent it is for families to pray and for that prayer to increase and to spread throughout the world, expressing thanksgiving for love in truth, for “the outpouring of the grace of the Holy Spirit”, for the presence among parents gratissjmam children of Christ the Redeemer and Bridegroom, who “loved us to the end” cf.


Let us be deeply convinced that this love is the greatest of all cf. During this year may the prayer of the Church, the prayer of families as “domestic churches”, constantly rise up! May it make itself heard first by God and then also by people everywhere, so gartissimam they will not succumb to doubt, and all who are gratissima, because of human gratissimzm will not yield to the tempting glamour of merely apparent goods, like those held out in every temptation.

At Cana in Galilee, where Jesus was invited to a marriage banquet, his Mother, also present, said to the servants: Now that we have begun our celebration of the Year of the Family, Mary says the same words to us. What Christ tells us, in this particular moment of history, constitutes a forceful call to a great prayer with families and for families. The Virgin Mother invites us to unite ourselves through this prayer to the sentiments of her Son, who loves each and every family.

He expressed this love at the very beginning of his mission as Redeemer, with his sanctifying presence at Cana in Galilee, a presence which still continues.

Let us pray for families throughout the world. Let us pray, through Christ, with him and in him, to the Father “from whom every family in heaven and on earth is named” Eph 3: The universe, immense gratiasimam diverse as it is, the world of all living beings, is inscribed in God’s fatherhood, which is sand source cf. This can be said, of course, on the basis of an analogy, thanks to which we can discern, at the very beginning of the Book of Genesis, the reality of fatherhood and motherhood and consequently of the human family.

The interpretative key enabling this discernment is provided by the principle of the “image” and “likeness” of God highlighted by the scriptural text Gratisimam 1: God creates by the power of his word: Significantly, in the creation of man this word of God is followed by these other words: Before creating man, the Creator withdraws as it were into himself, in order to seek the pattern and inspiration in the mystery of his Being, which is already here disclosed as the divine “We”.

From this mystery the human being comes forth by an act of creation: God speaks gatissimam these newly-created beings and he blesses them: The Book of Genesis employs the same expressions used earlier for the creation of other living beings: But it is clear that these expressions are being used in an analogous sense.

‘Pope of the Family’

Is there not present here the analogy of begetting and of fatherhood and motherhood, which should be understood in the light of the overall context? No living being on earth except man was created “in the image and likeness of God”. Human fatherhood and motherhood, while remaining biologically similar graitssimam that of other living beings in nature, contain in an essential and unique way a “likeness” to God which is the basis of the family as a community of human life, as a community of persons united in love communio personarum.

In the light of the New Testament it is possible to discern how the primordial model of the family is to be sought in God himself, in the Trinitarian mystery of his life. The divine “We” is the eternal pattern of the human gratsisimam, especially of that “we” formed by the man and the woman created in the divine image and likeness.

The words of the Book of Genesis contain that truth about man which is confirmed by the very experience of humanity. Man is created “from the very beginning” as male and female: From it there gratiwsimam the “masculinity” and the “femininity” of sxne, just as from it every community draws its own unique richness in the mutual fulfilment of persons.

This is what seems to be meant by the words of the Book of Genesis: Here too we find the first statement of the equal dignity of man and woman: Their constitution, with the specific dignity which derives from gratjssimam, defines “from the beginning” the qualities of the common good of humanity, in every dimension and circumstance of life.

To this common good both man and woman make their grqtissimam contribution. Hence one can discover, at the very origins of human society, the qualities of communion and of complementarity.

The family has always been considered as the first and basic expression of man’s social nature.