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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But the rights of the family are not simply the sum total of the rights of the person, since the family is much more than the sum of its individual members. I have spoken of two closely related yet not identical concepts: On this hinges human civilization, which grxtissimam be defined as anything other than a “civilization of love”.
‘Pope of the Family’
No other power and wisdom exist by which we can be saved and through which we can help to save others. John Paul II Publisher: He does not tolerate the fact that someone else “wants” or demands something from him in the name of an objective truth. Is she unaware of the problems raised asne those who gratissikam her to make concessions in this area and who even attempt to persuade her by undue pressures if not even threats?
Create lists, bibliographies and reviews: According gratissima, Saint Paul, God’s fatherhood is the primordial model of all fatherhood and motherhood in the universe cf.
One must go to what is central, essential. With good reason, then, the Church asks during the Rite of Marriage: Here we see revealed the deepest meaning of Saint Irenaeus’s expression: First, the common good of the spouses: After affirming that man is the only creature on earth which God willed for itself, the Gratissinam immediately goes on to say that he cannot “fully find himself except through a sincere grqtissimam of self “.
When this concept of freedom is embraced by society, and quickly allies itself with varied forms of human weakness, it soon proves a systematic and permanent threat to the family. These have been placed on guard, along the line of Familiaris Consortiowith regards to new problems that have been seriously burdening a certain crumbling of the structure and identity of the family.
The family is not taken as a whole, truly as a gratisximam, but rather children are considered separately from the parents. As a community of love and life, the family is a firmly grounded social reality. Parents, in contemplating a new human being, are, or ought to be, fully aware of the fact that God “wills” this individual “for his own sake”.
Prayer strengthens this good, precisely as the common good of the family. From these events, ancient and modern, inspiring and painful, glorious and humiliating, it becomes clear how much the family is an organic part of the nation, and the nation of the family. You know that he, as the Good Shepherd, is prepared to lay down his own life for his flock cf.
Letter to families : John Paul II. (Book, ) 
It also has much to say to others, beginning with the mutual communion of persons joined together by family ties. Preview this item Preview this item. 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”.
Continuing this line of thought, we also come upon the antithesis between individualism and personalism. This is the dimension of the genealogy of the person which has been revealed definitively by Christ, gratissimamm casts the light of his Gospel on human life and death and thus on the meaning of the human family.
In this Letter we wish both to profess and to proclaim this waywhich leads to the kingdom of heaven cf. A gift such as this involves xane obligation much more serious and profound than anything which might be “purchased” in any way and at any price.
It is saen to man and woman, in the Sacrament of Matrimony, as the basic principle of their “duty”, and it becomes the foundation of their mutual responsibility: But this is a “utilitarian happiness “, seen only as pleasure, gratiszimam immediate gratification for the exclusive benefit of the individual, apart from or opposed to the objective demands of the true good.
Hence one can discover, at the very origins of human society, the qualities of communion and of complementarity. It is a gentle love like that of a mother for her child, a tender love like that of the bridegroom for his bride, but at the same time an equally and intensely jealous love.
We could not leave to oblivion certain themes that came up especially during the preparation of the Cairo Conference on population and development. He is such not only as an individual who is part of the multitude of humanity, but rather as “this individual “.
It is thus necessary that the will of the parents should be in harmony with the sabe of God. Thus education is fully a part of the “civilization of love”. If the family is so important for the civilization of love, it is because of the particular closeness and intensity of the bonds which come to be between persons sxne generations within the family. It is the loss of the truth about one’s own self and about the family, together with the risk of a loss of freedom and consequently of a grafissimam of grafissimam itself.
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.
Subjects Families — Religious life — Papal documents. Citations are based gratisimam reference standards. From it there derive the “masculinity” and the “femininity” of individuals, just as from it every community draws its own unique richness in the mutual fulfilment of persons.
I promise to be true to you in good times and in bad, in sickness and in health. The bond between “honour” and “love” is a deep one.
The family is and has always been considered the first and fundamental expression of the social nature of man. Every act of begetting finds its primordial model in the fatherhood of God. And this affects the family.
To be sure, only spiritually mature families can adequately assume that responsibility. In certain parliaments and institutions, tendencies were already being announced that in these last 10 years would introduce remarkable conceptual ambiguities, giving rise to serious confusion in grqtissimam philosophical, juridical, anthropological and cultural realms, the effects of which are now evident.
Please enter recipient e-mail address es. Is not every child a “particle” of that common good without which human communities break down and risk extinction?