104-falte | favor-resto | retur-year
bold = Main text
Chapter,Paragraph,Number grey = Comment text
1 Conclu”, 0,50| Sexuality, December 8, 1995, No. 104. ~~~ ~~~[42][42] JOHN
2 Conclu”, 0,50| Code of Canon Law, Canon 1055, §1; Catechism of the Catholic
3 Conclu”, 0,50| ARISTOTLE, Politica I, 9-10 (Bk 1253a). ~~~ ~~~[10][10] Catechism
4 Conclu”, 0,50| the Catholic Church, No. 1601. ~~~ ~~~[76][76] Cf.
5 Conclu”, 0,50| the Catholic Church, Nos. 1641-1642. ~~~ ~~~[91][91]
6 Conclu”, 0,50| Catholic Church, Nos. 1641-1642. ~~~ ~~~[91][91] JOHN
7 Conclu”, 0,50| contributions of Margaret Sanger (1879-1966) and Simone de Beauvoir (
8 Conclu”, 0,50| those put forth by W. Reich (1897-1957) regarding the call
9 Conclu”, 0,50| discipline, or Herbert Marcuse (1898-1979) and his invitation
10 Conclu”, 0,50| and Simone de Beauvoir (1908-1986), cannot be put on
11 Conclu”, 0,50| forth by W. Reich (1897-1957) regarding the call to a “
12 I”, 3,8 | from the decade between 1960-1970, some theories (which
13 Conclu”, 0,50| of Margaret Sanger (1879-1966) and Simone de Beauvoir (
14 I”, 3,8 | the decade between 1960-1970, some theories (which today
15 Conclu”, 0,50| Persona Humana, December 29, 1975; PONTIFICAL COUNCIL FOR
16 Conclu”, 0,50| of the Eastern Churches, 1983 and 1990 respectively. ~~~ ~~~[
17 Conclu”, 0,50| Simone de Beauvoir (1908-1986), cannot be put on the margin
18 Conclu”, 0,50| Eastern Churches, 1983 and 1990 respectively. ~~~ ~~~[
19 Conclu”, 0,50| the Catholic Church, No. 2207. ~~~ ~~~[11][11] Cf.
20 Conclu”, 0,50| protection by the State” (Art. 226); Chile: “The family is
21 Conclu”, 0,50| the Catholic Church, Nos. 2331-2400, 2514-2533; Cf. PONTIFICAL
22 Conclu”, 0,50| the Catholic Church, No. 2332; JOHN PAUL II, Discourse
23 Conclu”, 0,50| the Catholic Church, No. 2333; JOHN PAUL II, Letter to
24 Conclu”, 0,50| the Catholic Church, Nos. 2357-2359; CONGREGATION FOR THE
25 Conclu”, 0,50| Catholic Church, Nos. 2357-2359; CONGREGATION FOR THE DOCTRINE
26 Conclu”, 0,50| Catholic Church, Nos. 2331-2400, 2514-2533; Cf. PONTIFICAL
27 Conclu”, 0,50| Church, Nos. 2331-2400, 2514-2533; Cf. PONTIFICAL COUNCIL
28 Conclu”, 0,50| Church, Nos. 2331-2400, 2514-2533; Cf. PONTIFICAL COUNCIL
29 Conclu”, 0,50| Theologica, I-II, q. 93, a. 3, ad 2um. Cf. JOHN PAUL II, Encyclical
30 I”, 1,2 | All this is endangered by abandoning the institution of marriage,
31 VI”, 3,41 | it is necessary to be able to answer them: “Come and
32 III”, 4,23 | Another obstacle is the absence of the conditions for that
33 II”, 1,9 | foundation to the family, is absent. The family and life form
34 I”, 2,5 | an “unacceptable form of abusing personal well-being”, or
35 VI”, 4,43 | cases, we are witnessing an accentuated deterioration of the family
36 Conclu”, 0,50| 86][86] “Christ does not accept the discussion on the level
37 III”, 3,20 | then real self-giving and acceptance between the man and woman
38 IV”, 1,24 | part by making the means as accessible as possible that will facilitate
39 Pre | many Christians today and accompany them along the way toward
40 Conclu”, 0,50| foundation of the Nation. In accord with this, it must promote
41 Conclu”, 0,50| personal dignity by living in accordance with the profound truth
42 IV”, 3,29 | good, and to treat them accordingly as being different. “The
43 VI”, 4,44 | doubt that it is possible to achieve real self-giving in marriage
44 I”, 3,8 | integration of the personality is achieved as recognition of the fullness
45 Conclu”, 0,50| as some of its promoters acknowledge, this legislation constitutes
46 Conclu”, 0,50| the consequences of their actions into consideration because
47 Conclu”, 0,50| intensely solidarity, its active promotion, and its complete
48 VI”, 7,48 | that inspire educational activities in the different milieus
49 Conclu”, 0,50| 11; Decree Apostolicam Actuositatem, No. 11. ~~~ ~~~[3][3]
50 Conclu”, 0,50| Theologica, I-II, q. 93, a. 3, ad 2um. Cf. JOHN PAUL II, Encyclical
51 Conclu”, 0,50| opinion—ought to change by adapting itself to the different “
52 V”, 3,35 | is not something that is added or extrinsic to the natural
53 III”, 4,23 | children by homosexual couples adds an element of great danger
54 Conclu”, 0,50| indifference” of public administrations toward this aspect is very
55 III”, 1,14 | political, legislative and administrative levels...The tendency is
56 Conclu”, 0,50| civil law, then we must admit that some value, including
57 I”, 3,8 | identity. During childhood and adolescence, a person progressively
58 III”, 4,23 | attributed to that union to adopt children without a family”.[
59 VI”, 6,46 | regard to situations such as adultery, divorce or even de facto
60 IV”, 2,27 | are conscientious and have advanced technological means.[58][
61 III”, 3,22 | fostering its permanence to the advantage of the partners, the children
62 III”, 1,15 | to lead to doubting the advisability of raising the problem of
63 II”, 1,9 | the other hand, reciprocal affection is put in common but, at
64 I”, 1,2 | for the children in their affective and formational growth,
65 II”, 2,13 | conditioning, such as disorderly affectivity or weakness in considering
66 III”, 2,17 | This is a question that affects the common good. With clear
67 III”, 1,15 | its trivialization. Some affirm that recognition and equivalency
68 VI”, 8,49 | freedom, and that from the affirmation of truth an offense will
69 VI”, 1,36 | dangerous crisis which can afflict man…[is] the confusion between
70 VI”, 2,39 | makes them uncertain or afraid to enter into a stable and
71 I”, 2,6 | strong in some regions of Africa and Asia and are related
72 | Afterwards
73 | again
74 VI”, 4,43 | usually contracted at a later age and the number of divorces
75 I”, 2,6 | attitudes come together and aggravate this difficult situation
76 III”, 2,16 | Making them equivalent aggravates this situation because it
77 I”, 3,7 | decreased influence of the agricultural world, the development of
78 IV”, 2,25 | right order of society is aided when marriage and the family
79 IV”, 3,29 | juridical character, which aim at consolidating the unity
80 Conclu”, 0,50| Lawmakers of America, Buenos Aires, August 3-5, 1999. ~~~ ~~~[
81 Pre | Blessed Virgin Mary ~ Alfonso Cardinal López Trujillo ~
82 V”, 3,35 | is a sacrament of the New Alliance. Through this sacrament
83 III”, 2,18 | compromises between parties, alliances and coalitions. But shouldn’
84 IV”, 3,29 | success” which does not allow those who work to reconcile
85 III”, 2,17 | and solidarity which it allows to become a reality each
86 VI”, 2,38 | condition to which Christ alludes in his response. [86][86]
87 | almost
88 VI”, 7,47 | to the family implies an alteration in the system for the common
89 | although
90 Conclu”, 0,50| Politicians and Lawmakers of America, Buenos Aires, August 3-
91 II”, 2,12 | that so-called free love (“amore sic dicto libero”)[13][13]
92 V”, 3,34 | the “communitas vitae et amoris coniugalis” of marriage.[
93 Pre | world took part in order to analyze this delicate problem that
94 I”, 2,6 | These customs correspond to ancestral and traditional practices
95 VI”, 3,40 | in many countries with an ancient Christian tradition are
96 Conclu”, 0,50| right reason or, as the ancients called it, orth(o-)s logos,
97 Pre | Feast of Saints Joaquim and Ann, Parents of the Blessed
98 Conclu”, 0,50| II, Encyclical Centesimus Annus, No. 46. ~~~ ~~~[25][
99 VI”, 4,43 | providing adequate and timely answers to preparation for the sacrament
100 III”, 1,14 | different forms of cohabitation, apart from fundamental considerations
101 Conclu”, 0,50| very similar to a kind of apathy with regard to the life
102 Conclu”, 0,50| Gentium, No. 11; Decree Apostolicam Actuositatem, No. 11. ~~~ ~~~[
103 Conclu”, 0,50| Social life and its juridical apparatus require an ultimate foundation.
104 VI”, 1,36 | of the times before the apparent obscuring in the hearts
105 VI”, 7,47 | seems very useful to make an appeal to overcome the temptation
106 VI”, 3,41 | their contemporaries, they appear to be the ferment in the
107 VI”, 7,47 | so to speak, marriage appears to be more or less unthinkable.
108 V”, 1,30 | a warning that is surely applicable to the reality of marriage
109 III”, 2,18 | of principles but also of applications) to avoid a breakdown, with
110 Conclu”, 0,50| suitable remedies are not applied, this “neutrality” would
111 Pre | them along the way toward appreciating the natural value that is
112 Conclu”, 0,50| certain sense, he does not approve the dimension they try to
113 Conclu”, 0,50| ST. AUGUSTINE, De libero arbitrio, I,5,11. ~~~ ~~~[20][
114 IV”, 1,24 | difficult’ good (‘bonum arduum’), it is also an attractive
115 Pre | life, the most sensitive areas of the human heart. At the
116 Conclu”, 0,50| Constitutions around the world: Argentina: “…the law will decree…the
117 III”, 2,17 | common good. With clear argumentation, Saint Thomas Aquinas rejects
118 V”, 3,35 | some misunderstandings can arise that obscure the notion
119 Conclu”, 0,50| 16. ~~~ ~~~[9][9] Cf. ARISTOTLE, Politica I, 9-10 (Bk 1253a). ~~~ ~~~[
120 VI”, 8,49 | these situations should even arouse real and proper compassion.
121 II”, 2,12 | the human heart, it can arrive at the rediscovery of the
122 Conclu”, 0,50| the authentic meaning of article 16 of the 1948 Universal
123 I”, 2,6 | some regions of Africa and Asia and are related to the so-called “
124 Conclu”, 0,50| Participants in the XIV General Assembly of the Pontifical Council
125 I”, 2,4 | characterized by their strong assertion to not take on any ties.
126 Conclu”, 0,50| any of his cultures, but asserts his personal dignity by
127 VI”, 8,49 | patient dialogue, and concrete assistance, especially with regard
128 Intro”, 0,1 | and by which parents are assisted in their lofty calling”[
129 I”, 1,2 | publicly. From this public assumption of responsibilities a good
130 Conclu”, 0,50| The public authorities assure the social, economic and
131 III”, 2,16 | recognition of de facto unions, an asymmetrical juridical framework is established.
132 III”, 1,14 | distressing is the direct attack on the family institution
133 I”, 3,8 | inter-personal relationships are attacked. Some considerations should
134 Conclu”, 0,50| society and the State and the attainment of all the conditions that
135 I”, 3,8 | In this way, any sexual attitude can be justified, including
136 IV”, 1,24 | arduum’), it is also an attractive one”.[47][47] It is certain
137 III”, 4,23 | much less can the right be attributed to that union to adopt children
138 II”, 1,10 | discriminating against marriage by attributing an institutional status
139 Conclu”, 0,50| of America, Buenos Aires, August 3-5, 1999. ~~~ ~~~[27][
140 V”, 2,32 | that “God himself is the author of marriage which he endowed
141 I”, 3,7 | cultural moment that some authors describe as “post-modernism”.
142 V”, 1,30 | and the family, but as an autonomous power of self-affirmation,
143 IV”, 3,29 | treatment of their legitimate autonomy, and respect and encouragement
144 I”, 3,7 | economy, the increase in the average life span, the instability
145 V”, 2,32 | Christ, was to bring marriage back to its beginning, aware
146 I”, 3,7 | ideological and cultural background on which the phenomenon
147 IV”, 3,29 | interpersonal relations, the balance of powers, the guarantees
148 III”, 1,15 | where adequate attention is barely given to the grave problem (
149 V”, 1,30 | negotiable, everything is open to bargaining, even the first of the fundamental
150 I”, 2,6 | show that they tolerate or bear this situation. In some
151 I”, 2,5 | and of the nobility and beauty of constancy and fidelity
152 Conclu”, 0,50| 1879-1966) and Simone de Beauvoir (1908-1986), cannot be put
153 | Became
154 Conclu”, 0,50| the Cycle of catechesis began known as the “Catechesis
155 II”, 1,10 | reciprocal fidelity and the begetting and up-bringing of children
156 VI”, 3,41 | really possible for human beings to find themselves again
157 V”, 1,31 | who lack faith, or hold beliefs of a different kind: for
158 VI”, 7,48 | necessary to make known in believable terms the inner credibility
159 Intro”, 0,1 | also to all Christians who belong to the different Churches
160 Pre | good will, redound to the benefit of that community of life
161 VI”, 1,37 | between man and wife, it is better not to marry” (Mt 19:10).
162 V”, 1,30 | and to a truth absolutely binding on everyone is lost, and
163 IV”, 2,26 | viewpoint, but also from the biographical and historical perspective.[
164 IV”, 2,26 | only from the genetic or biological viewpoint, but also from
165 I”, 2,6 | until the conception or birth of the first child. These
166 Conclu”, 0,50| ARISTOTLE, Politica I, 9-10 (Bk 1253a). ~~~ ~~~[10][10]
167 Pre | and Ann, Parents of the Blessed Virgin Mary ~ Alfonso
168 Pre | power that frees from the bonds of evil. ~This document
169 IV”, 1,24 | certainly a ‘difficult’ good (‘bonum arduum’), it is also an
170 Conclu”, 0,50| Here we see not only the border between reason and faith,
171 Conclu”, 0,50| two can set forth upon the boundless ocean of truth. Here we
172 Conclu”, 0,50| of the family” (Art. 14); Brazil: “The family, the basis
173 Conclu”, 0,50| faith and philosophy can break up, but it is also the reef
174 IV”, 3,29 | promoted the difficulties and breakdowns of many marriages and families. “
175 II”, 2,12 | their own intentions, in brief, their “history”. We should
176 V”, 2,32 | teachings of Christ, was to bring marriage back to its beginning,
177 III”, 3,21 | difference-, and other ways of bringing children into the world.
178 II”, 1,9 | stability and peace, in a broad future vision of the society’
179 VI”, 1,37 | the time, a mentality that broke with the Creator’s original
180 IV”, 2,26 | the different elements is broken in such a way that each
181 III”, 2,17 | values and the experience of brotherhood and solidarity which it
182 Conclu”, 0,50| and Lawmakers of America, Buenos Aires, August 3-5, 1999. ~~~ ~~~[
183 VI”, 1,36 | which makes it impossible to build up and to preserve the moral
184 IV”, 3,29 | the role of the family in building a culture of life is decisive
185 I”, 1,2 | whose most solid fabric is built on the values that are developed
186 Intro”, 0,1 | living God, the pillar and bulwark of truth” (1 Tm. 3:15),
187 I”, 2,6 | marriage would involve tax burdens or the loss of their pensions. ~
188 III”, 3,22 | unrelenting public opinion campaigns to gain the dignity of marriage
189 Conclu”, 0,50| march toward freedom, can be cancelled by a simple majority vote.
190 Conclu”, 0,50| of Canon Law and Code of Canons of the Eastern Churches,
191 V”, 1,30 | freedom, conceived not as a capacity for realizing the truth
192 Conclu”, 0,50| constitutes the greatest human capital, but its mission encompasses
193 Conclu”, 0,50| a dangerous direction”. Card. A. Sodano, Discourse during
194 Pre | Virgin Mary ~ Alfonso Cardinal López Trujillo ~ President ~
195 II”, 1,9 | based on marriage must be carefully protected and promoted as
196 II”, 1,9 | institution of marriage, can be carried out in a large-scale, stable
197 VI”, 5,45 | will truly contribute, in a catechetical process, to deepening the
198 I”, 3,8 | justified today on the basis of categories and terms that come from
199 VI”, 7,47 | legislative commitment of Catholics who have responsibilities
200 V”, 2,32 | the wedding or the way of celebrating marriage, at least in the
201 Conclu”, 0,50| these unions through the celebration of marriage (or through
202 III”, 2,18 | based on marriage as the center and motor of social policy,
203 Conclu”, 0,50| JOHN PAUL II, Encyclical Centesimus Annus, No. 46. ~~~ ~~~[
204 VI”, 3,40 | Christians during the first centuries of our era. The privileged
205 IV”, 2,27 | future with confidence and certainty knowing they are surrounded
206 IV”, 2,26 | come up precisely when the chain of the different elements
207 Conclu”, 0,50| happened”. Statement by the Chairman of the French Bishops’ Conference
208 VI”, 1,36 | The Christian community is challenged by the phenomenon of de
209 V”, 1,30 | sole source and fully human channel for the realization of that
210 I”, 3,8 | factor is identity. During childhood and adolescence, a person
211 Conclu”, 0,50| by the State” (Art. 226); Chile: “The family is the fundamental
212 Conclu”, 0,50| 1); People’s Republic of China: “The State protects marriage,
213 VI”, 4,44 | marriage as the ability to choose and direct oneself toward
214 III”, 3,21 | celebrate marriage, after having chosen each other with equal freedom,
215 V”, 2,32 | while in making sacred or Christianizing the Roman concept of marriage,
216 IV”, 2,28 | such as: the principle of a citizen’s identification; the principle
217 IV”, 3,29 | the personalization of the citizens, and the distribution of
218 I”, 3,8 | radical neo-liberalism.[7][7] Claiming a similar status for marriage
219 III”, 3,22 | facto union –even though it claims to be based on love—and
220 VI”, 5,45 | criterion of faith, and clarified by the Word of God interpreted
221 Pre | to a dialogue that will clarify the truth about these matters
222 III”, 2,18 | to essential values, and clarity in the fundamental postulates? “
223 VI”, 3,41 | Lord. Only in this kind of “clash” with reality can the nostalgia
224 II”, 2,13 | 14] With this term from classical ethics, it is stressed that
225 VI”, 1,37 | his father and mother and cling to his wife, and the two
226 Conclu”, 0,50| criticize moral law must close their eyes before this possibility,
227 VI”, 8 | Pastoral care and closeness ~
228 VI”, 1,36 | love, it is good to draw closer to the pure waters of the
229 III”, 2,18 | between parties, alliances and coalitions. But shouldn’t these balances
230 II”, 2,12 | orderly and fruitful social coexistence. Exclusive attention to
231 Conclu”, 0,50| which it keeps united in coherence”. Statement of the Permanent
232 Conclu”, 0,50| them conclusions which are coherent both logically and ethically,
233 Conclu”, 0,50| for this reason it has a cohesiveness that surpasses that of any
234 VI”, 6,46 | committed Christians who collaborate in these media, some programs
235 Conclu”, 0,50| and children” (Art. 49); Colombia: “The State recognizes,
236 VI”, 1,37 | him, ‘Then why did Moses command divorce and the promulgation
237 Conclu”, 0,50| Cf. Note of the Permanent Commission of the Spanish Bishops’
238 Conclu”, 0,50| Declaration of Human Rights, we commit ourselves to promote and
239 II”, 1,11 | different from de facto unions, commitments and responsibilities are
240 VI”, 6 | Means of communication ~
241 VI”, 6,46 | family values present in the communications media. Consider, for example,
242 V”, 3,34 | substantially different from the “communitas vitae et amoris coniugalis”
243 VI”, 4,43 | support was solid, unitary and compact. In general, separations
244 V”, 3,35 | feature of this sacrament compared to the others, some misunderstandings
245 Conclu”, 0,50| marriage, is a detrimental comparison to marriage (which further
246 IV”, 3,29 | women’s work that is not compatible with their situation as
247 VI”, 2,39 | some consider themselves compelled by difficult situations,
248 IV”, 3,29 | reconcile their professional competence with dedication to their
249 VI”, 5,45 | Church, by legitimate and competent pastors who will truly contribute,
250 III”, 1,15 | relevant value order, obeys a completely individualistic and private
251 V”, 3,35 | marriage, the question is more complex because the pastors of the
252 IV”, 3,29 | protection of the elements that comprise it in its unitary character
253 Conclu”, 0,50| theories today hold different conceptions about the way in which society—
254 I”, 2,6 | the de facto unions we are concerned with here (which are formed
255 III”, 1,15 | consideration of the problem that concerns us is its trivialization.
256 VI”, 1,37 | original plan.[85][85] The concession by Moses expressed the presence
257 III”, 2,18 | not consist in demagogic concessions to pressure groups that
258 Conclu | Conclusion
259 I”, 2,5 | bond. This is a kind of “conditioned stage” for marriage, similar
260 II”, 2,12 | the current projects to confer public status on de facto
261 III”, 1,15 | nucleus of its structural configuration. ~
262 IV”, 2,27 | more in their service, to confirm their full dignity as persons
263 III”, 1,14 | stability is expressed and confirmed in a perspective of procreation
264 VI”, 5,45 | and will find reasons for confirming this to themselves, acting
265 VI”, 1,36 | can afflict man…[is] the confusion between good and evil, which
266 Conclu”, 0,50| Church, Nos. 2357-2359; CONGREGATION FOR THE DOCTRINE OF THE
267 V”, 1,31 | not only historical and conjunctural character, over and above
268 III”, 2,17 | particular rights exclusively connected with the protection of the
269 VI”, 7,47 | dogma” of the inseparable connection between democracy and ethical
270 V”, 2,32 | what constituted a great conquest of humanity over the ages.
271 IV”, 2,27 | institutions, even though they are conscientious and have advanced technological
272 VI”, 3,41 | positive. By reason of a conscious choice of faith and life,
273 I”, 3,8 | family” to all kinds of consensual unions, thus ignoring the
274 III”, 2,18 | public interest does not consist in demagogic concessions
275 I”, 3,7 | all these situations are consolidated in different kinds of relations,
276 IV”, 3,29 | character, which aim at consolidating the unity and stability
277 I”, 2,5 | the nobility and beauty of constancy and fidelity in human relations. ~
278 I”, 2,4 | not take on any ties. The constant instability that comes from
279 V”, 2,32 | regarding the value of what constituted a great conquest of humanity
280 V”, 2,32 | baptized persons, ratified and consummated.[77][77] The widespread
281 V”, 2,32 | decisive bearing on the continuation of the human race, on the
282 IV”, 2,26 | 55][55] Furthermore, the continued sequence between conjugality,
283 IV”, 2,26 | guarantees greater unity and continuity in the process of social
284 VI”, 3,40 | the Christian family is continuously vivified by the Lord Jesus
285 VI”, 4,43 | repeatedly: Are the persons contracting marriage really prepared
286 III”, 2,17 | is neither unanimity nor contradiction.[22][22] As John Paul II
287 Conclu”, 0,50| Marxism and structuralism have contributed to a different extent to
288 III”, 1,14 | promotion of this stability contributes to the general interest,
289 IV”, 2,28 | 59] Moreover, far from contributing to a greater sphere of freedom,
290 Conclu”, 0,50| feminism, represented by the contributions of Margaret Sanger (1879-
291 Conclu”, 0,50| involved in juridical-legal controversies and instead makes reference
292 VI”, 8,49 | the Lord himself in his conversation and dealings with men has
293 VI”, 1,36 | or compromises, with the conviction that “the most dangerous
294 III”, 2,18 | activity, then ideas and convictions can easily be manipulated
295 IV”, 2,27 | generations welcomed and taught to cooperate in what is proper to them,
296 II”, 2,12 | and together become God’s cooperators in the gift of life”.[12][
297 Conclu”, 0,50| principles of being and correctly draws from them conclusions
298 VI”, 7,48 | the sense of an intimate correspondence between man’s desiderium
299 I”, 3,8 | to the cultural aspects corresponding to their sex. The category
300 VI”, 4,43 | the family and a certain corrosion of the values of marriage.
301 IV”, 2,28 | effects and high economic costs as well. To summarize, in
302 VI”, 4,43 | this preparation could count on the support of society
303 VI”, 1,36 | greater wisdom and more courageous freedom are needed to avoid
304 II”, 2,13 | or political parties. Of course, Christians have a vision
305 III”, 2,18 | social policy, and which cover the extensive area of the
306 I”, 2,6 | difficult to uproot, and create a negative moral situation
307 II”, 1,9 | of conjugal love is not created by any public authority:
308 Conclu”, 0,50| have fought and considered crucial steps in the slow march
309 Conclu”, 0,50| The preaching of Christ crucified and risen is the reef upon
310 III”, 1,15 | for the transmission and cultivation of the social fabric as
311 III”, 2,17 | socialization of the young and helps curb the phenomena of violence
312 V”, 1,30 | less obvious influence of currents of thought which end by
313 I”, 2,6 | of the first child. These customs correspond to ancestral
314 Conclu”, 0,50| With this Allocution, the Cycle of catechesis began known
315 VI”, 3,41 | women who ask themselves cynically, “Can anything good come
316 Conclu”, 0,50| of the Family, Preamble, D. ~~~ ~~~[51][51] Ibid.,
317 VI”, 3,40 | whole Church, through the daily realities of married and
318 V”, 2,32 | gave rise to a progressive darkening in the social conscience
319 VI”, 3,41 | light in the midst of the darkness. Pastoral attention to their
320 III”, 2,17 | to become a reality each day. In the search for justified
321 V”, 1,31 | a society that is often de-Christianized and removed from the values
322 V”, 3,35 | without this implying any “de-naturalization” of the reality. By not
323 VI”, 4,44 | anthropological vision that de-structures and breaks down subjectivity,
324 I”, 3,8 | gradual cultural and human de-structuring of the institution of marriage,
325 VI”, 8,49 | in his conversation and dealings with men has left an example”.[
326 Intro”, 0,1 | society. The document then deals with the family as a social
327 VI”, 4,42 | Council for the Family has dealt with this important aspect
328 Conclu”, 0,50| with regard to the life or death of society, an indifference
329 Pre | part in the socio-political debate and the responsibility for
330 I”, 3,8 | soul. ~Starting from the decade between 1960-1970, some
331 IV”, 3,29 | and not weigh on its free decisions regarding: women’s work
332 VI”, 1,37 | them male and female, and declared, ‘For this reason a man
333 I”, 3,7 | affirmed. ~The progressive decrease in the number of marriages
334 III”, 2,18 | 26][26] The Holy See has dedicated its attention to this aspect
335 IV”, 3,29 | professional competence with dedication to their family, [63][63]
336 I”, 3,7 | is important to ask the deep reasons why contemporary
337 VI”, 3,40 | of conjugal love must be deepened so that it will be possible
338 VI”, 5,45 | catechetical process, to deepening the saving truth about man.
339 I”, 2,5 | real motives are often much deeper. In using this type of pretext,
340 IV”, 2,28 | and more vulnerable and defenseless before the power of the
341 VI”, 3,40 | that the reaction is merely defensive, thus giving the impression
342 V”, 3,34 | institution. Failure to note this deficiency usually produces a grave
343 III”, 1,14 | 17] For this reason, the definition of the family’s identity
344 VI”, 6,46 | as well as the pernicious deformation in many cases of the “values” (
345 Conclu”, 0,50| future projection or its degradation. If suitable remedies are
346 Conclu”, 0,50| VATICAN COUNCIL, Constitution Dei Verbum, No. 10. ~~~ ~~~[
347 I”, 3,7 | reasons suggests the need to delve into the ideological and
348 II”, 1,9 | free from any arbitrary or demagogical positions invites us to
349 IV”, 2,27 | of individuals with other demands of social life”.[57][57]
350 II”, 1,9 | generations. ~In today’s open and democratic societies, the State and
351 VI”, 7,47 | has been ideologically “demolished”, so to speak, marriage
352 VI”, 7,48 | Christians in their ability to demonstrate the rational aspect of the
353 II”, 2,13 | The tendency to oppose denominational “Catholic thought” on this
354 I”, 2,5 | love”, expressions that denote a lack of knowledge about
355 VI”, 3,41 | This can be a decisive departure point, a real witness whereby
356 III”, 1,14 | stability does not only depend on the good will of concrete
357 III”, 4,23 | between homosexuals are a deplorable distortion of what should
358 Conclu”, 0,50| fear for the future as we deplore what has happened”. Statement
359 VI”, 2,39 | Covenant with his People, deprivation of the sacramental grace,
360 Intro”, 0,1 | marriage are studied in depth. Some general criteria are
361 VI”, 2,38 | an intimate truth in the depths of one’s being, “propter
362 II”, 2,12 | love, [11][11] the family derives its strength from the definitive
363 I”, 3,7 | moment that some authors describe as “post-modernism”. It
364 V”, 3,33 | Church.[80][80] Canonical law describes substantially the essence
365 I”, 2,4 | the same motivations. When describing their positive characteristics,
366 IV”, 2,25 | the good it constitutes deserves.[51][51] Obviously the right
367 VI”, 7,48 | correspondence between man’s desiderium naturale and the Gospel
368 Pre | corresponds to the Creator’s design “at the beginning” (Mt.
369 IV”, 3,29 | of the kind of education desired for their children, [67][
370 VI”, 3,41 | people (whose subjectivity is destroyed to a good extent, who are
371 II”, 2,12 | factor that breaks down and destroys marriage because it lacks
372 VI”, 2,39 | as social consequences (destruction of the concept of family,
373 V”, 1,30 | of thought which end by detaching human freedom from its essential
374 VI”, 8,49 | must be kept in mind in a detailed and prudent way in the ordinary
375 VI”, 4,43 | witnessing an accentuated deterioration of the family and a certain
376 IV”, 1,24 | nor all families really develop all the personal and social
377 III”, 3,21 | based or not on the sexual difference-, and other ways of bringing
378 Conclu”, 0,50| from any natural end of differentiation between the sexes, as well
379 II”, 1,10 | equally, and what is different differently: i.e., to give each one
380 VI”, 2,38 | condition of marriage and the difficulty of recognizing it and living
381 Conclu”, 0,50| poor, has generally been directed in these countries at “regularizing”
382 Conclu”, 0,50| the society in a dangerous direction”. Card. A. Sodano, Discourse
383 IV”, 2,28 | order to solve problems directly which ought to remain and
384 IV”, 2,28 | subsidiarity, because the disappearance of the family would oblige
385 III”, 2,17 | another, but they are not disassociated from one another; between
386 III”, 2,16 | this way, a paradoxical disassociation is accepted that is ultimately
387 VI”, 1,37 | like the reaction of the disciples: “If that is the case between
388 Conclu”, 0,50| liberation” from all sexual discipline, or Herbert Marcuse (1898-
389 V”, 1,30 | 70][70] ~When freedom is disconnected form truth, “any reference
390 VI”, 5,45 | Christians themselves. They will discover that it is not only a question
391 VI”, 8,49 | remembered that intelligent and discreet pastoral care can, on certain
392 III”, 4,23 | marriage does not presume to discriminate against these persons in
393 III”, 2 | equivalence of de facto unions discriminates against marriage ~
394 II”, 1,10 | political communities today of discriminating against marriage by attributing
395 III”, 2,18 | easily into open or thinly disguised totalitarianism”.[24][24]
396 VI”, 3,41 | indelible memory. To the disillusioned men and women who ask themselves
397 II”, 2,13 | from conditioning, such as disorderly affectivity or weakness
398 Conclu”, 0,50| use all the means at its disposal to attain this end” (Art.
399 V”, 1,30 | of limited and occasional dissent, but of an overall and systematic
400 VI”, 1,36 | relativist and tends to dissolve all differences, including
401 III”, 4,23 | homosexuals are a deplorable distortion of what should be a communion
402 IV”, 3,29 | of the citizens, and the distribution of functions between the
403 I”, 2,6 | era. ~The complexity and diversity of the problem of de facto
404 I”, 2,5 | persons who were previously divorced and are thus an alternative
405 VI”, 4,43 | later age and the number of divorces and separations is increasing,
406 VI”, 4,42 | Church’s pastoral care in the documents: Truth and Meaning of Human
407 VI”, 7,47 | useful to criticize the “dogma” of the inseparable connection
408 I”, 1,2 | recognizes the family as the “domestic Church”.[2][2] All this
409 VI”, 4,44 | many young people even doubt that it is possible to achieve
410 III”, 1,15 | problem ought to lead to doubting the advisability of raising
411 VI”, 4,43 | Without any difficulties or doubts, the Church protected the
412 VI”, 1,36 | human love, it is good to draw closer to the pure waters
413 Conclu”, 0,50| consideration because they can drive the society in a dangerous
414 VI”, 2,39 | to consider those who are driven into de facto unions “by
415 IV”, 3,29 | the same level as marriage duly contracted”.[69][69] ~
416 VI”, 1,37 | which took on the form of a “duritia cordis”. Today, perhaps
417 VI”, 2,38 | of one’s being, “propter duritiam cordis”, always seems to
418 V”, 3,35 | wealth of grace that gives dynamism to the sacramental essence
419 Conclu”, 0,50| of the Family, Preamble, E. ~~~ ~~~[60][60] JOHN
420 Conclu”, 0,50| and Code of Canons of the Eastern Churches, 1983 and 1990
421 V”, 3,33 | situated. In this sense, the ecclesiastical jurisdiction over marriage
422 Conclu”, 0,50| life and in welcoming and educating their children”. SECOND
423 III”, 3,22 | assumed has a reinforcing effect in turn on the love from
424 III”, 2,18 | system.[25][25] The most effective way to watch over the public
425 II”, 1,11 | marriage, and the resulting elevation of a private interest to
426 I”, 3,7 | privatization of love and the elimination of the institutional character
427 VI”, 3,41 | reality can the nostalgia emerge for a homeland of which
428 VI”, 4,43 | and the life that follows emerges as a great pastoral need,
429 III”, 4,23 | physical-biological and the eminently psychological levels”.[39][
430 V”, 1,31 | it is now of interest to emphasize the content of “the matrimonial
431 VI”, 5,45 | care of the family must be emphasized. In such catecheses, the
432 VI”, 8,49 | circumstances, it is a matter of emphasizing that truth is an essential
433 Conclu”, 0,50| capital, but its mission encompasses many other tasks. It is
434 II”, 1,11 | authorities must protect and encourage it; as to the latter, the
435 IV”, 3,29 | autonomy, and respect and encouragement of their initiative in the
436 III”, 2,18 | discussion of principles that may endanger difficult and precarious
437 I”, 1,2 | Church”.[2][2] All this is endangered by abandoning the institution
438 I”, 1,3 | language of love and seriously endangers, through an objective disorder,
439 III”, 2,18 | facto unions, but rather the energetic and systematic promotion
440 VI”, 2,39 | pastoral action and Christian engagement in political realities will
441 III”, 2,17 | unions, and the latter cannot enjoy the particular rights exclusively
442 II”, 2,12 | a community based on and enlivened by love, [11][11] the family
443 | enough
444 Conclu”, 0,50| culture and the condition ensuring that man does not become
445 III”, 3,21 | something that is owed, entailing effects of a juridical nature
446 VI”, 2,39 | them uncertain or afraid to enter into a stable and definitive
447 III”, 2,18 | concrete matters, without entering into a discussion of principles
448 V”, 2,32 | described as “the divorce epidemic”, gave rise to a progressive
449 II”, 1,10 | justice which means treating equals equally, and what is different
450 Conclu”, 0,50| remain indifferent. Merely erasing the problem through the
451 VI”, 1,36 | freedom are needed to avoid errors or compromises, with the
452 III”, 2,16 | Augustine says, “Non videtur esse lex, quae iusta non fuerit”.[
453 III”, 3,20 | primarily a feeling, but essentially a commitment to the other
454 Intro”, 0,1 | hold this community in high esteem sincerely rejoice in the
455 V”, 2,32 | personal development and eternal destiny of the individual
456 Conclu”, 0,50| coherent both logically and ethically, then it may be called right
457 VI”, 7,47 | constitute to a great extent the “ethos” of a people. With regard
458 Conclu”, 0,50| 1998. ~~~ ~~~[21][21] In Europe, for instance, in the Constitution
459 II”, 2,12 | 12) The evaluation of de facto unions also
460 VI”, 4,43 | communities that were truly evangelized, the Church’s support was
461 VI”, 3,40 | evangelization, are the first evangelizers of the “Good News” of “fair
462 II”, 2,13 | superficial kind of compassion, eventual ideological prejudices,
463 | ever
464 | everywhere
465 VI”, 7,47 | politically possible” and its evolution over time cannot be detached
466 III”, 1,15 | life. The undifferentiated exaltation of individuals’ freedom
467 II”, 1,9 | the family proceeds and exceeds, in an absolute and radical
468 III”, 1,15 | unions should not cause excessive concern because the number
469 VI”, 2,39 | love which neglects or excludes the bond characteristic
470 III”, 2,17 | enjoy the particular rights exclusively connected with the protection
471 III”, 3,20 | toward intimacy, a certain exclusivity, the generation of offspring,
472 III”, 2,16 | respect to marriages by exempting the former from fulfilling
473 VI”, 3,41 | the substantial influence exercised by faithful Christians in
474 II”, 1,10 | proper ideological imposition exerted by influential pressure
475 II”, 1,10 | status. ~The pretext used for exerting pressure to recognize de
476 VI”, 3,41 | to a good extent, who are exhausted in a vain search for “free”
477 Conclu”, 0,50| admitted that man is not exhaustively defined by that same culture.
478 II”, 1,11 | relevant for society and exigibile in the juridical context. ~
479 III”, 3,21 | of living sexuality can exist—even against natural tendencies-,
480 II”, 1,9 | essential factor in social existence, stability and peace, in
481 I”, 3,7 | institution of marriage is experiencing a lesser crisis where family
482 I”, 3,7 | family. But is this enough to explain the contemporary situation
483 I”, 3,7 | living together cannot be explained adequately as an isolated
484 VI”, 5,45 | 99][99] In this way, the explanation of marriage and the family
485 V”, 3,35 | and the Church, and they express their intimate and indissoluble
486 III”, 3,22 | 37] Nor is it simply the expression of a sentimental love between
487 I”, 2,5 | tomb of passionate love”, expressions that denote a lack of knowledge
488 I”, 2,6 | cohabitation (for more or less extended periods of time) is frequent
489 III”, 2,18 | policy, and which cover the extensive area of the rights of the
490 II”, 2,13 | or extrinsic, or just an external “sacramental” addition to
491 Conclu”, 0,50| moral law must close their eyes before this possibility,
492 Conclu”, 0,50| of the Family, Preamble, F; Cf. JOHN PAUL II, Apostolic
493 II”, 2,13 | facto unions can and must be faced from the viewpoint of right
494 IV”, 1,24 | accessible as possible that will facilitate the development of its values: “
495 IV”, 3,29 | initiative of lawmakers that has facilitated or promoted the difficulties
496 V”, 3,34 | Marriage is an institution. Failure to note this deficiency
497 VI”, 4,43 | separations and marriage failures were rare, and divorce was
498 VI”, 3,40 | evangelizers of the “Good News” of “fair love”, [95][95] not only
499 Conclu”, 0,50| the problem through the false solution of granting them
500 III”, 2,16 | is in crisis, the society falters. ~
|