104-falte | favor-resto | retur-year
bold = Main text
Chapter,Paragraph,Number grey = Comment text
501 I”, 3,7 | instability in families and favored the ideal of a smaller family.
502 V”, 3,35 | understanding the particular feature of this sacrament compared
503 III”, 3,20 | not only or primarily a feeling, but essentially a commitment
504 I”, 3,8 | i.e., that masculine and feminine genders in society are the
505 Conclu”, 0,50| certain radical and extreme feminism, represented by the contributions
506 VI”, 3,41 | contemporaries, they appear to be the ferment in the mass, the light in
507 Conclu”, 0,50| national and international fields”. Conclusions of the Second
508 V”, 3,33 | persons, both in its moment in fieri – the conjugal covenant –
509 Conclu”, 0,50| it invites those who are fighting for the cause of man to
510 IV”, 2,26 | fatherhood and kinship (filiation, fraternity, etc.) avoids
511 Conclu”, 0,50| The State recognizes the Filipino family as the foundation
512 VI”, 6,46 | press, television, Internet, film, etc.—require a special
513 Conclu”, 0,50| other social community”. Final Declaration of the Third
514 IV”, 3,29 | their children, [67][67] fiscal treatment and other norms
515 Pre | political juncture makes it fitting and urgent to offer a word
516 Conclu”, 0,50| support three genders, others five, others seven, others a
517 VI”, 1,37 | hardening of the will, the fixation of the passion, which is
518 VI”, 1,37 | are no longer two but one flesh. Therefore, let no man separate
519 VI”, 7,48 | in which these principles flow into an appropriate education
520 V”, 1,31 | dimension of justice that flows from its very essence. ~
521 VI”, 3,41 | marriage and the family and follow-up in their married and family
522 VI”, 4,43 | Marriage and the life that follows emerges as a great pastoral
523 III”, 2,17 | as many Constitutions in force in States around the whole
524 IV”, 3,29 | irreplaceable”.[60][60] We cannot forget that if the crisis of the
525 V”, 2,32 | according to the stablished formalities (by the Church and the State,
526 II”, 1,11 | are taken on publicly and formally that are relevant for society
527 I”, 1,2 | children in their affective and formational growth, but also for the
528 I”, 2,6 | obstacles that keep them from forming a real family. ~In other
529 Conclu”, 0,50| successfully intuits and formulates the first universal principles
530 Conclu”, 0,50| PAUL II, Allocution to the Forum of Catholic Associations
531 Conclu”, 0,50| those for which men have fought and considered crucial steps
532 VI”, 3,41 | through a multitude of fragmented experiences) that it is
533 VI”, 1,37 | This reaction was certainly framed in the prevailing mentality
534 Pre | President ~ Most Rev. Francisco Gil Hellín ~ Secretary ~
535 Pre | 12), and the power that frees from the bonds of evil. ~
536 III”, 3,21 | of living together, other friendly relationships –whether based
537 III”, 3,22 | present in every loving friendship. Marriage is more than that:
538 III”, 2,16 | esse lex, quae iusta non fuerit”.[19][19] An ultimate foundation
539 I”, 2,6 | wife, and make efforts to fulfill obligations similar to those
540 III”, 2,16 | exempting the former from fulfilling essential duties for society.
541 IV”, 3,29 | structure and appropriate functioning of the interpersonal relations,
542 I”, 3,8 | woman is not determined fundamentally by sex but by culture.
543 | further
544 Conclu”, 0,50| 53] Ibid., Preamble C and G. ~~~ ~~~[54][54] Cf.
545 I”, 3,8 | a person progressively gains awareness of being “him/
546 V”, 2,32 | the divorce epidemic”, gave rise to a progressive darkening
547 III”, 3,22 | institution. While avoiding undue generalizations, we cannot ignore, in this
548 Conclu”, 0,50| choice for the poor, has generally been directed in these countries
549 I”, 1,2 | stable marriage. The good generated by marriage is basic for
550 Conclu”, 0,50| in the Constitution of Germany: “Marriage and the family
551 Pre | Most Rev. Francisco Gil Hellín ~ Secretary ~
552 I”, 3,7 | under the same roof, and the globalization of social and economic phenomena
553 Conclu”, 0,50| when they promote laws—that go against the common good
554 I”, 1,3 | end of their acts. This goes against the interpersonal
555 III”, 2,18 | of the Family, [27][27] going beyond a merely welfare
556 I”, 3,8 | could be described as the gradual cultural and human de-structuring
557 IV”, 2,27 | previous generations (the grandparents) have the opportunity to
558 Conclu”, 0,50| through the false solution of granting them recognition and placing
559 III”, 3,22 | necessary to stress the gravity and the irreplaceable character
560 Conclu”, 0,50| because it constitutes the greatest human capital, but its mission
561 Conclu”, 0,50| and fundamental natural group of society and as a moral
562 IV”, 2,27 | and help one another to grow in human wisdom and to harmonize
563 IV”, 2,27 | fact, in the family that grows from the conjugal bond,
564 I”, 1,2 | in family relations and guaranteed by stable marriage. The
565 Pre | urgent to offer a word of guidance addressed especially to
566 V”, 2,32 | first thing the Church did, guided by the Gospel and the explicit
567 VI | VI – Christian Guidelines ~
568 Conclu”, 0,50| of the Family, Preamble, H-I. ~~~ ~~~[62][62] Cf.
569 Conclu”, 0,50| future as we deplore what has happened”. Statement by the Chairman
570 VI”, 1,37 | into consideration, the hardening of the will, the fixation
571 II”, 2,12 | dignity of the person, and harmful to the social order. “Therefore,
572 II”, 2,13 | theological foundation is rooted harmoniously in the truth that comes
573 IV”, 2,27 | grow in human wisdom and to harmonize the rights of individuals
574 VI”, 4,43 | cannot be improvised or made hastily. In the past, this preparation
575 III”, 3,21 | celebrate marriage, after having chosen each other with equal
576 Conclu”, 0,50| or through validation or healing, according to the cases)
577 Conclu”, 0,50| for example, of education, health, etc.). Some support three
578 Intro”, 0,1 | intimately linked with the healthy condition of that community
579 VI”, 1,36 | apparent obscuring in the hearts of some of our contemporaries
580 I”, 2,5 | or less by pragmatism and hedonism, as well as by a conception
581 V”, 1,31 | Christian community has held that the constitution of
582 Pre | Most Rev. Francisco Gil Hellín ~ Secretary ~
583 Conclu”, 0,50| all sexual discipline, or Herbert Marcuse (1898-1979) and
584 Conclu”, 0,50| judged a kind of spiritual heritage of humanity. It is as if
585 | herself
586 I”, 1,2 | includes a whole series of many heterogeneous human realities whose common
587 Conclu”, 0,50| polymorphism or indifferently “heterosexual” orientation – i.e., the
588 Conclu”, 0,50| ideology. In this way, “heterosexuality” and monogamy no longer
589 VI”, 1,37 | the passion, which is the hidden root of many of the factors
590 VI”, 1,36 | current context, which is highly relativist and tends to
591 III”, 2,18 | the family.[26][26] The Holy See has dedicated its attention
592 VI”, 3,41 | the nostalgia emerge for a homeland of which every person has
593 Conclu”, 0,50| sanctification of Christian homes. ~~~ ~~~[6][6] Different
594 V”, 1,30 | dignity and values, and the hope that comes from God’s saving
595 IV”, 3,29 | patrimonial nature (inheritance, housing, etc.), treatment of their
596 | how
597 Conclu”, 0,50| FAITH, Instruction Persona Humana, December 29, 1975; PONTIFICAL
598 Conclu”, 0,50| 101] PAUL VI, Encyclical Humanae vitae, No. 29. ~~~ ~~~[
599 I”, 3,7 | families and favored the ideal of a smaller family. But
600 III”, 2,18 | political activity, then ideas and convictions can easily
601 IV”, 2,28 | principle of a citizen’s identification; the principle of the unitary
602 I”, 2,6 | kind of union should not be identified with the de facto unions
603 III”, 3,22 | these principles, we can identify and understand the essential
604 VI”, 7,47 | whose subjectivity has been ideologically “demolished”, so to speak,
605 III | III – De facto unions in the
606 VI”, 4,44 | institution of marriage as an illusory reality to which only persons
607 I”, 2,6 | that is often the result of imbalances in the world economic order
608 VI”, 2,39 | a certain psychological immaturity that makes them uncertain
609 I”, 2,6 | in some cases, their most immediate cause can be related to
610 V”, 3,35 | Church have to consider the immense wealth of grace that gives
611 II”, 1,9 | of the State. A serenely impartial perspective free from any
612 V”, 3,35 | of Christ, without this implying any “de-naturalization”
613 III”, 2,16 | does not mean presuming to impose a given behavior “model”
614 II”, 1,10 | real and proper ideological imposition exerted by influential pressure
615 III”, 4,23 | of all, by the objective impossibility of making the partnership
616 VI”, 1,36 | and evil, which makes it impossible to build up and to preserve
617 IV”, 2,28 | the power of the State and impoverish him by requiring a progressive
618 VI”, 3,40 | defensive, thus giving the impression that the Church only wants
619 VI”, 4,43 | is such that it cannot be improvised or made hastily. In the
620 I”, 1,3 | public responsibilities, the inappropriateness of elevating these private
621 III”, 3,20 | obvious that this love is inclined (in itself) toward intimacy,
622 II”, 2,13 | sorrowful situations that inclines toward a superficial kind
623 VI”, 2,39 | the many real situations included under the common term “de
624 III”, 2,16 | natural law which makes them incompatible with the dignity of the
625 III”, 4,23 | relations: “We can also see how incongruous is the demand to grant ‘
626 III”, 3,21 | the only institution that incorporates and unites all the elements
627 VI”, 1,36 | religious—constitute an increasingly frequent phenomenon to which
628 VI”, 3,40 | be possible to return to inculturating the Gospel truth in a way
629 I”, 2,6 | pose a challenge for the inculturation of the faith in the Third
630 VI”, 3,41 | which every person has an indelible memory. To the disillusioned
631 I”, 3,8 | this generic identity is independent from personal sexual identity:
632 IV”, 2,26 | way that each of them acts independently from the others.[56][56] ~
633 Conclu”, 0,50| Declaration of Human Rights which indicates the family as “a natural
634 Conclu”, 0,50| a sexual polymorphism or indifferently “heterosexual” orientation –
635 II”, 2,12 | arbitrary and unacceptable individualism that is blind to objective
636 I”, 3,8 | favorable environment in the individualist anthropology of radical
637 III”, 1,15 | order, obeys a completely individualistic and private approach to
638 IV”, 3,29 | of the family considered individually, but also for the structure
639 VI”, 7,48 | by the Church) would be ineffective. For this reason, today
640 VI”, 4,43 | of married life. All this inevitably leads to a pastoral concern
641 I”, 2,5 | value to sexuality. This is influenced more or less by pragmatism
642 II”, 1,10 | ideological imposition exerted by influential pressure groups. ~
643 VI”, 4,42 | cannot be reduced to simple information about what marriage is for
644 IV”, 3,29 | of a patrimonial nature (inheritance, housing, etc.), treatment
645 V”, 2,32 | toward the conjugal union is innate in human persons, and the
646 Intro”, 0,1 | years. Some initiatives insist on their institutional recognition
647 VI”, 6,46 | in mind in pastoral care inspired by realistic criteria. ~
648 | instead
649 Conclu”, 0,50| light of the intelligence instilled in us by God. Thanks to
650 III”, 4,23 | social consequences of the institutionalization of homosexual relations: “
651 II”, 1,9 | public authorities must not institutionalize de facto unions, thereby
652 Conclu”, 0,50| THE DOCTRINE OF THE FAITH, Instruction Persona Humana, December
653 I”, 3,8 | her own identity. This is integrated into a process of recognition
654 I”, 3,8 | de facto unions. ~In the integrative dynamics of the human personality,
655 VI”, 8,49 | must be remembered that intelligent and discreet pastoral care
656 IV”, 2,27 | themselves and accepted in an inter-generational dialogue that is often fruitful.
657 I”, 3,8 | bases of the family and inter-personal relationships are attacked.
658 I”, 3,8 | gender”) is the product of an interaction between the community and
659 VI”, 6,46 | culture—press, television, Internet, film, etc.—require a special
660 II”, 2,13 | it is stressed that the interpretation of reality and the judgment
661 VI”, 5,45 | clarified by the Word of God interpreted in an ecclesial way, in
662 II”, 1,11 | public interest, public law intervenes, and what , on the contrary,
663 IV”, 3,29 | aspects, the cause of greater intervention by the State in its sphere,
664 IV”, 2,28 | State must increase its interventions in order to solve problems
665 III”, 3,20 | inclined (in itself) toward intimacy, a certain exclusivity,
666 Intro”, 0,1 | and Christian society is intimately linked with the healthy
667 Conclu”, 0,50| which his speakers try to introduce it; in a certain sense,
668 Conclu”, 0,50| Once reason successfully intuits and formulates the first
669 Conclu”, 0,50| development. Marriage is an inviolable social institution; it is
670 Conclu”, 0,50| Marcuse (1898-1979) and his invitation to experience all kinds
671 I”, 2,6 | fear that marriage would involve tax burdens or the loss
672 Conclu”, 0,50| of the family” (Art. 39); Ireland: “The State recognizes the
673 VI”, 4,42 | to the importance and the irreplaceability of marriage preparation
674 II”, 2,12 | based on the personal and irrevocable consent whereby the spouses
675 I”, 3,7 | explained adequately as an isolated and spontaneous cultural
676 Conclu”, 0,50| it is for everyone. The issue of life and its defense
677 III”, 2,16 | Non videtur esse lex, quae iusta non fuerit”.[19][19] An
678 IV | IV – Justice and the Family
679 Pre | the “light of the world” (Jn. 8:12), and the power that
680 Pre | 26, 2000~Feast of Saints Joaquim and Ann, Parents of the
681 Conclu”, 0,50| of knowledge which may be judged a kind of spiritual heritage
682 II”, 2,13 | interpretation of reality and the judgment of reason must be objective,
683 Pre | the family. ~Vatican City, July 26, 2000~Feast of Saints
684 Pre | international political juncture makes it fitting and urgent
685 Conclu”, 0,50| avoids becoming involved in juridical-legal controversies and instead
686 V”, 3,33 | sense, the ecclesiastical jurisdiction over marriage is decisive
687 VI”, 8,49 | are not equivalent to a justification. On the contrary, in these
688 Conclu”, 0,50| structures of society which it keeps united in coherence”. Statement
689 Pre | beginning” (Mt. 19:4). In the Kingdom of God, where no seed can
690 IV”, 2,27 | confidence and certainty knowing they are surrounded and
691 III”, 3,22 | discussion. “As everyone knows, not only are the properties
692 Conclu”, 0,50| society” (Art. 5); South Korea: “Marriage and family life
693 II”, 2,12 | destroys marriage because it lacks the constitutive element
694 I”, 1,3 | against the interpersonal language of love and seriously endangers,
695 II”, 1,9 | can be carried out in a large-scale, stable and permanent way
696 I”, 2,4 | long as the relationship lasts. ~
697 VI”, 4,43 | life. All this inevitably leads to a pastoral concern that
698 VI”, 8,49 | and dealings with men has left an example”.[102][102] Therefore,
699 III”, 4,23 | Furthermore, the attempts to legalize the adoption of children
700 Conclu”, 0,50| 25] “As politicians and legislators faithful to the 1948 Universal
701 IV”, 3,29 | to which married couples legitimately aspire, [65][65] religious
702 Conclu”, 0,50| rights of homosexuals and lesbians. ~~~ ~~~[47][47] JOHN
703 VI”, 2,39 | of the concept of family, lessening of the significance of fidelity,
704 I”, 3,7 | marriage is experiencing a lesser crisis where family traditions
705 III”, 2,16 | says, “Non videtur esse lex, quae iusta non fuerit”.[
706 Conclu”, 0,50| regarding the call to a “liberation” from all sexual discipline,
707 V”, 3,35 | New Covenant. The problem lies in understanding properly
708 III”, 3,22 | spouses to share their entire life-project, what they have and what
709 V”, 3,35 | rites, but to contract a lifetime marriage which is a sacrament
710 Conclu”, 0,50| of peoples, albeit with limitations, has substantially been
711 II”, 1,11 | 11) Along the same line of principles, it is good
712 Conclu”, 0,50| the reef upon which the link between faith and philosophy
713 Intro”, 0,1 | Christian society is intimately linked with the healthy condition
714 II”, 2,12 | society.[10][10] If reason listens to the moral law written
715 I”, 2,5 | underlying mentality that gives little value to sexuality. This
716 IV”, 2,27 | that when the family really lives as such, the quality of
717 Pre | fruit through perseverance” (Lk. 8:15), this truth becomes
718 Conclu”, 0,50| must be done at all levels: local, regional, national and
719 Intro”, 0,1 | parents are assisted in their lofty calling”[1][1]. ~
720 Conclu”, 0,50| which are coherent both logically and ethically, then it may
721 Conclu”, 0,50| ancients called it, orth(o-)s logos, recta ratio”. JOHN PAUL
722 I”, 2,4 | fidelity”, so to speak, as long as the relationship lasts. ~
723 IV”, 2,27 | time, elderly persons can look to the future with confidence
724 Pre | Mary ~ Alfonso Cardinal López Trujillo ~ President ~
725 I”, 2,5 | marriage often tends to lose its identity in personal
726 III”, 3,20 | becomes conjugal and never loses this character”.[33][33]
727 V”, 1,30 | absolutely binding on everyone is lost, and social life ventures
728 IV”, 2,27 | persons who are valued and loved for themselves and accepted
729 III”, 3,22 | usually present in every loving friendship. Marriage is
730 I”, 2,6 | cultural predominance of macho or racist attitudes come
731 VI”, 3,40 | the Church only wants to maintain the status quo, as if the
732 Conclu”, 0,50| be cancelled by a simple majority vote. Those who criticize
733 VI”, 3,41 | with God’s grace, will manifest God’s mercy toward men.
734 VI”, 8,49 | for “it is an outstanding manifestation of charity towards souls
735 III”, 2,18 | convictions can easily be manipulated for reasons of power. As
736 IV”, 1,24 | new dimension of good for mankind, and it thus creates a new
737 IV”, 3,29 | society, and in a particular manner the State and International
738 Conclu”, 0,50| sexual discipline, or Herbert Marcuse (1898-1979) and his invitation
739 Conclu”, 0,50| by the contributions of Margaret Sanger (1879-1966) and Simone
740 I”, 2,6 | product of the poverty and marginalization of their environment. A
741 Conclu”, 0,50| considerations. ~~~ ~~~[7][7] Both Marxism and structuralism have contributed
742 Pre | Parents of the Blessed Virgin Mary ~ Alfonso Cardinal López
743 I”, 3,8 | sexual identity: i.e., that masculine and feminine genders in
744 VI”, 3,41 | to be the ferment in the mass, the light in the midst
745 IV”, 3,29 | summarize, the human, social and material promotion of the family
746 V”, 1,31 | clearly that “the sacrament of Matrimony has this specific element
747 II”, 2,12 | for freedom and personal maturity, and the real objective
748 III”, 2,16 | recognized.[20][20] This does not mean presuming to impose a given
749 IV”, 3,29 | protect the family through measures of a political, economic,
750 Pre | organized a series of study meetings in 1999 and during the first
751 IV”, 1,24 | of the person, of every member of the family community.
752 VI”, 3,41 | person has an indelible memory. To the disillusioned men
753 Conclu”, 0,50| gift of communion of the merciful God with humanity, a precious
754 Conclu”, 0,50| by the State” (Art. 15); Mexico: “…The Law…will protect
755 | might
756 I”, 2,6 | of the faith in the Third Millennium of the Christian era. ~The
757 VI”, 6,46 | television series contribute to misinformation and the growth of religious
758 V”, 3,34 | usually produces a grave misunderstanding between Christian marriage
759 V”, 3,35 | compared to the others, some misunderstandings can arise that obscure the
760 III”, 2,17 | for justified solutions in modern society, the family cannot
761 II”, 1,9 | nucleus is the stable and monogamous institution of marriage,
762 Conclu”, 0,50| way, “heterosexuality” and monogamy no longer seem to be considered
763 Pre | 1999 and during the first months of the year 2000. Some outstanding
764 IV”, 3,29 | their situation as wives and mothers,[62][62] a “culture of success”
765 I”, 2,5 | legal difficulties. The real motives are often much deeper. In
766 III”, 2,18 | marriage as the center and motor of social policy, and which
767 I”, 3,7 | and spontaneous cultural movement. It seems to be a response
768 VI”, 3,41 | conjugal love, through a multitude of fragmented experiences)
769 V”, 3,35 | sacrament they share in the mystery of the union of Christ and
770 VI”, 7,48 | between man’s desiderium naturale and the Gospel proclaimed
771 VI”, 8,49 | community. This care implies nearness, attention to the related
772 VI”, 1,36 | more courageous freedom are needed to avoid errors or compromises,
773 II”, 2,12 | refer to shared values and needs regarding the common good
774 VI”, 2,39 | called “free” love which neglects or excludes the bond characteristic
775 VI”, 6,46 | their influence is not negligible among the sociological factors
776 V”, 1,30 | that point, everything is negotiable, everything is open to bargaining,
777 I”, 3,8 | anthropology of radical neo-liberalism.[7][7] Claiming a similar
778 Conclu”, 0,50| remedies are not applied, this “neutrality” would lead to a serious
779 | never
780 VI”, 3,40 | evangelizers of the “Good News” of “fair love”, [95][95]
781 I”, 2,5 | and sacrifice, and of the nobility and beauty of constancy
782 III”, 2,16 | all the characteristics of non-conformity to the natural law which
783 II”, 1,10 | facto unions (i.e., their “non-discrimination”) implies a real discrimination
784 IV”, 3,29 | authorities; the situation of non-married couples must not be placed
785 VI”, 2,39 | sensitive to the spread of non-matrimonial unions due to the moral
786 VI”, 6,46 | values” (or rather the “non-values”) that the media sometimes
787 VI”, 6,46 | media sometimes present as normal possibilities in life. Moreover,
788 V”, 2,32 | according to the cases), can and normally want to contract a real
789 IV”, 3,29 | fiscal treatment and other norms of a patrimonial nature (
790 VI”, 3,41 | clash” with reality can the nostalgia emerge for a homeland of
791 Conclu”, 0,50| conjugal union. ~ ~ ~ ~~~NOTES~~[1][1] SECOND VATICAN COUNCIL,
792 | nothing
793 V”, 3,35 | can arise that obscure the notion of sacramental marriage.
794 VI”, 3,40 | from which it draws its nourishment, the Christian family is
795 VI”, 7,48 | fundamental and necessary nuclear structures for society itself? ~
796 III”, 3,22 | between man and woman, and is nurtured through the personal willingness
797 Conclu”, 0,50| ancients called it, orth(o-)s logos, recta ratio”. JOHN
798 III”, 1,15 | socially relevant value order, obeys a completely individualistic
799 Conclu”, 0,50| basis of society, is the object of special protection by
800 IV”, 2,28 | disappearance of the family would oblige the State to substitute
801 VI”, 1,36 | times before the apparent obscuring in the hearts of some of
802 I”, 2,6 | shortcomings, poses serious obstacles that keep them from forming
803 VI”, 3,40 | 40) The efforts to obtain legislation favorable to
804 Conclu”, 0,50| Conference (June 24, 1994) on the occasion of the Resolution of the
805 VI”, 7,48 | love. Different from what occurs with the other sacraments,
806 Conclu”, 0,50| forth upon the boundless ocean of truth. Here we see not
807 VI”, 8,49 | affirmation of truth an offense will not result, for “it
808 Pre | it fitting and urgent to offer a word of guidance addressed
809 IV”, 2,26 | The specific contribution offered by them to the family, and
810 VI”, 3,40 | sacraments, through the offering of one’s life, and through
811 I”, 3,7 | their negative aspect (the omission of marriage) than by their
812 VI”, 8,49 | charity towards souls to omit nothing from the saving
813 V”, 1,31 | originates in marriage, its ontological and not only historical
814 IV”, 2,27 | the grandparents) have the opportunity to contribute to the common
815 II”, 2,12 | calls “free” love, which opposes true conjugal love, was
816 III”, 1,15 | were the case, however, the opposite should be concluded because
817 II”, 2,12 | the real objective of an orderly and fruitful social coexistence.
818 Conclu”, 0,50| these institutions, some organisms of the United Nations recently
819 Conclu”, 0,50| The Law…will protect the organization and the development of the
820 IV”, 3,29 | State and International Organizations, must protect the family
821 II”, 2,12 | and objective dimension, oriented to the common good, is the
822 V”, 2,32 | marriage had been conceived originally by God the Creator as a
823 V”, 2,32 | this institution to its origins from creation, as explicitly
824 Conclu”, 0,50| the ancients called it, orth(o-)s logos, recta ratio”.
825 | ourselves
826 IV”, 2,27 | by the care provided by outside institutions, even though
827 | overall
828 III”, 3,22 | with the willingness to owe oneself in justice to the
829 III”, 3,21 | becomes something that is owed, entailing effects of a
830 III”, 2,16 | society. In this way, a paradoxical disassociation is accepted
831 III”, 2,16 | particular Catholic members of parliaments, should not favor this type
832 Conclu”, 0,50| PAUL II, Discourse to the Participants in the XIV General Assembly
833 Pre | well-known experts from different parts of the world took part in
834 Conclu”, 0,50| 51][51] Ibid., Preamble passim and Art. 6. ~~~ ~~~[52][
835 VI”, 1,37 | will, the fixation of the passion, which is the hidden root
836 I”, 2,5 | or even as “the tomb of passionate love”, expressions that
837 VI”, 4,42 | Church; it has to be a real path of personal formation based
838 VI”, 8,49 | problems and difficulties, patient dialogue, and concrete assistance,
839 IV”, 3,29 | treatment and other norms of a patrimonial nature (inheritance, housing,
840 VI”, 1,36 | action of the Church must pay attention.[83][83] Not only
841 Conclu”, 0,50| social fabric and of the pedagogy of the future generations. ~
842 I”, 2,6 | burdens or the loss of their pensions. ~
843 Conclu”, 0,50| the ages, the wisdom of peoples, albeit with limitations,
844 III”, 3,19 | this love is expressed and perfected uniquely through the acts
845 Intro”, 0,1 | this community of love and perfecting its life, and by which parents
846 III”, 3,21 | freedom, but as soon as they perform this act, they establish
847 | perhaps
848 V”, 2,32 | Catholic roots. For a certain period of time, both in the people’
849 I”, 2,6 | for more or less extended periods of time) is frequent until
850 Conclu”, 0,50| the conditions that will permit the personal realization
851 VI”, 6,46 | facto unions, as well as the pernicious deformation in many cases
852 Pre | of “bearing fruit through perseverance” (Lk. 8:15), this truth
853 V”, 2,32 | basic principles of marriage persisted, such as the precious value
854 Conclu”, 0,50| OF THE FAITH, Instruction Persona Humana, December 29, 1975;
855 IV”, 3,29 | educational interests, the personalization of the citizens, and the
856 III”, 1,14 | between a man and a woman are pertinent to this identity, and this
857 Conclu”, 0,50| of the family” (Art. 4); Peru: “The community and the
858 VI”, 4,44 | marriage. Due in part to a pessimistic anthropological vision that
859 VI”, 1,37 | 37) “Some Pharisees came up to him and said,
860 Conclu”, 0,50| this end” (Art. 36); The Philippines: “The State recognizes the
861 Conclu”, 0,50| reference-point for the different philosophical schools. Once reason successfully
862 III”, 4,23 | the Creator at both the physical-biological and the eminently psychological
863 Intro”, 0,1 | church of the living God, the pillar and bulwark of truth” (1
864 IV”, 3,29 | non-married couples must not be placed on the same level as marriage
865 I”, 2,6 | a real family. ~In other places, cohabitation (for more
866 Conclu”, 0,50| granting them recognition and placing them on a public level similar
867 VI”, 4,43 | was considered a social ‘plague’ (cf. Gaudium et Spes, 47).
868 I”, 2,5 | unions are common among those planning to marry in the future,
869 VI”, 2,39 | or who are solely seeking pleasure”.[91][91] It is also necessary
870 V”, 1 | Christian marriage and social pluralism ~
871 II”, 2,12 | The Second Vatican Council points out that so-called free
872 Conclu”, 0,50| 9][9] Cf. ARISTOTLE, Politica I, 9-10 (Bk 1253a). ~~~ ~~~[
873 VI”, 7,47 | to be indifferent in the political-legislative area, and to stress the
874 VI”, 7,47 | and societies. What is “politically possible” and its evolution
875 III”, 2,18 | Those who are involved in politics ought to be aware of the
876 Conclu”, 0,50| in the sense of a sexual polymorphism or indifferently “heterosexual”
877 Conclu”, 0,50| preferential choice for the poor, has generally been directed
878 III”, 3,22 | of marital consent. The Pope concluded in this way: “
879 Conclu”, 0,50| Republic of Poland” (Art. 18); Portugal: “The family, as the fundamental
880 I”, 2,6 | cultural anthropology), and pose a challenge for the inculturation
881 I”, 2,6 | educational shortcomings, poses serious obstacles that keep
882 II”, 1,9 | arbitrary or demagogical positions invites us to reflect very
883 Conclu”, 0,50| which all feel that they possess these principles, albeit
884 IV”, 2,25 | any other community, and possesses inherent rights which are
885 VI”, 6,46 | sometimes present as normal possibilities in life. Moreover, it should
886 V”, 1,30 | typical of the so-called “post-modern” culture which make it difficult
887 I”, 3,7 | some authors describe as “post-modernism”. It is certain that the
888 I”, 1,2 | the fact that they ignore, postpone, or even reject the conjugal
889 IV”, 2,25 | man and a woman in their potential fatherhood and motherhood,
890 IV”, 3,29 | relations, the balance of powers, the guarantees of freedom,
891 III”, 2,18 | often tends to privilege pragmatic aspects in general and the
892 I”, 2,5 | influenced more or less by pragmatism and hedonism, as well as
893 Conclu”, 0,50| 16][16] “The preaching of Christ crucified and
894 III”, 2,18 | may endanger difficult and precarious compromises between parties,
895 III”, 3,20 | commitment made through a precise act of the will. It is this
896 I”, 2,6 | structures of sin. The cultural predominance of macho or racist attitudes
897 Conclu”, 0,50| activity of the Church, in her preferential choice for the poor, has
898 II”, 2,13 | compassion, eventual ideological prejudices, social or cultural pressures,
899 V”, 3,35 | praiseworthy efforts to prepare the engaged to celebrate
900 VI”, 4,43 | contracting marriage really prepared for it? The problem of preparation
901 Pre | Presentation ~One very widespread phenomenon
902 VI”, 1,36 | impossible to build up and to preserve the moral order of individuals
903 Pre | Cardinal López Trujillo ~ President ~ Most Rev. Francisco
904 VI”, 6,46 | of transmitting culture—press, television, Internet, film,
905 I”, 2,5 | certain social recognition is presumed. ~Some other persons who
906 III”, 2,16 | 20] This does not mean presuming to impose a given behavior “
907 VI”, 1,37 | certainly framed in the prevailing mentality of the time, a
908 VI”, 8,49 | regard to the children. Prevention, also in this aspect of
909 VI”, 5,45 | 45) In this sense, preventive action through family catechesis
910 I”, 2,5 | formed by persons who were previously divorced and are thus an
911 Conclu”, 0,50| with no discrimination, the primacy of the inalienable rights
912 IV”, 1,24 | will be recognized as the primordial and, in a certain sense ‘
913 Conclu”, 0,50| man does not become the prisoner of any of his cultures,
914 I”, 3,7 | socially. In a context of privatization of love and the elimination
915 III”, 2,18 | activity often tends to privilege pragmatic aspects in general
916 III”, 2,16 | this situation because it privileges de facto unions with respect
917 I”, 2,5 | alternative to marriage. Through pro-divorce legislation, marriage often
918 II”, 1,9 | marriage and the family proceeds and exceeds, in an absolute
919 VI”, 7,48 | naturale and the Gospel proclaimed by the Church) would be
920 VI”, 7,48 | marriage and the family. A proclamation of the Gospel without this
921 Conclu”, 0,50| any obstacle derived from procreational responsibility. A certain
922 IV”, 3,29 | work to reconcile their professional competence with dedication
923 III”, 3,22 | fruit and the sign of a profoundly human need”.[38][38] ~
924 Conclu”, 0,50| culture. Moreover, the very progress of cultures demonstrates
925 Conclu”, 0,50| indifference about its future projection or its degradation. If suitable
926 II”, 2,12 | given rise to the current projects to confer public status
927 Conclu”, 0,50| overlooked that, as some of its promoters acknowledge, this legislation
928 Conclu”, 0,50| to unite their efforts in promoting the family and its intimate
929 V”, 3,35 | problem lies in understanding properly that this sacramentality
930 III”, 3,22 | knows, not only are the properties and ends of marriage called
931 VI”, 2,38 | depths of one’s being, “propter duritiam cordis”, always
932 V”, 2,32 | dignity, stability, peace and prosperity of the family itself and
933 III”, 1,15 | both present and future) of protecting marriage and the family
934 IV”, 2,27 | certain aspects—by the care provided by outside institutions,
935 IV”, 2,26 | context which most readily provides emotional security and guarantees
936 VI”, 8,49 | in mind in a detailed and prudent way in the ordinary pastoral
937 VI”, 1,36 | good to draw closer to the pure waters of the Gospel. ~
938 I”, 2,4 | out. First, there is the purely factual character of the
939 III”, 2,16 | Non videtur esse lex, quae iusta non fuerit”.[19][19]
940 I”, 1,3 | cohabitation would be publicly qualified as a “good” by elevating
941 III”, 1,15 | should be concluded because a quantitative consideration of the problem
942 VI”, 3,40 | wants to maintain the status quo, as if the family based
943 V”, 2,32 | continuation of the human race, on the personal development
944 I”, 2,6 | predominance of macho or racist attitudes come together
945 Intro”, 0,1 | Afterwards, some aspects raised in relation to Christian
946 III”, 1,15 | doubting the advisability of raising the problem of de facto
947 VI”, 4,43 | and marriage failures were rare, and divorce was considered
948 VI”, 5,45 | marriage and the family by re-structuring the Church’s educational
949 VI”, 2,38 | so that married life can reach its true fullness.[90][90]
950 IV”, 2,26 | the context which most readily provides emotional security
951 VI”, 2,39 | in the children, and the reaffirmation of selfishness)”.[94][94]
952 VI”, 3,41 | understand the reality of a fully realized subjectivity in marriage
953 V”, 1,30 | conceived not as a capacity for realizing the truth of God’s plan
954 III”, 3,19 | union and which—beyond the realm of concrete action and what
955 II”, 1,9 | cohabitation. It does not seem reasonable to hold that the vital functions
956 VI”, 2,39 | sought by people who “scorn, rebel against or reject society,
957 | recently
958 Conclu”, 0,50| unhappily had a favorable reception in a good number of important
959 III”, 3,22 | rigorously juridical. The bond reciprocally assumed has a reinforcing
960 IV”, 3,29 | allow those who work to reconcile their professional competence
961 VI”, 2,38 | sacraments and in particular Reconciliation. ~
962 VI”, 8,49 | favor the “institutional” recovery of some of these unions.
963 Conclu”, 0,50| called it, orth(o-)s logos, recta ratio”. JOHN PAUL II, Encyclical
964 VI”, 2,38 | nature, wounded by sin and redeemed by Christ, does not always
965 I”, 1,3 | willed by the Creator and Redeemer of humankind. The doctrine
966 V”, 3,35 | a sacrament through the redeeming action of Christ, without
967 V”, 1,31 | up in the economy of the Redemption: i.e., marriage is a sacrament
968 II”, 2,12 | heart, it can arrive at the rediscovery of the family. As a community
969 Pre | many persons of good will, redound to the benefit of that community
970 I”, 3,7 | personal relationships, the reduction in the number of family
971 II”, 2,12 | 9] ~Persons can meet and refer to shared values and needs
972 Conclu”, 0,50| should serve as a kind of reference-point for the different philosophical
973 II”, 2,12 | intentions and choices, without referring to the social and objective
974 II”, 1,9 | positions invites us to reflect very seriously in the different
975 II”, 1,10 | other form of cohabitation, regardless of whether there is a commitment
976 Conclu”, 0,50| done at all levels: local, regional, national and international.
977 I”, 2,6 | are very strong in some regions of Africa and Asia and are
978 Conclu”, 0,50| directed in these countries at “regularizing” these unions through the
979 I”, 1,3 | interest. With the pretext of regulating one context of social and
980 Conclu”, 0,50| as those put forth by W. Reich (1897-1957) regarding the
981 III”, 3,22 | reciprocally assumed has a reinforcing effect in turn on the love
982 I”, 2,5 | marriage as something to be rejected, something that is opposed
983 I”, 2,4 | postponing, ignoring or rejecting the matrimonial union, some
984 III”, 2,17 | argumentation, Saint Thomas Aquinas rejects the idea that moral law
985 Intro”, 0,1 | in high esteem sincerely rejoice in the various ways by which
986 I”, 2,4 | of cohabitation), and a relative tendency toward stability (
987 III”, 1,15 | number of these cases is relatively small. If this were the
988 VI”, 1,36 | context, which is highly relativist and tends to dissolve all
989 III”, 4,23 | consequences take on special relevance.[41][41] “Lastly, ‘de facto
990 Conclu”, 0,50| degradation. If suitable remedies are not applied, this “neutrality”
991 III”, 2,16 | of parliament should be reminded about their grave responsibility
992 V”, 1,31 | often de-Christianized and removed from the values of the truth
993 Conclu”, 0,50| the family. It makes the renewal of the generations possible.
994 VI”, 7,48 | of humankind. Secondly, a renewed reflection is also necessary
995 I”, 1,3 | and it is not necessary to repeat it here.[3][3] It is the
996 V”, 1,30 | understand and live the values required by the truth about the human
997 IV”, 2,28 | State and impoverish him by requiring a progressive juridical
998 V”, 3,33 | sufficiently understood and respected. ~
999 Conclu”, 0,50| Churches, 1983 and 1990 respectively. ~~~ ~~~[81][81] Cf.
1000 V”, 2,32 | concept of marriage, it did restore this institution to its
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