UNIT 1 LESSON 1: Family as a Social Institution and its Function in the Society ● ● Family - most fundamental unit in society - most central function is the biological transmission of life and the care and education of children - in general, it is seen as a group consisting of a father, mother, and their children - most enduring community that has a tremendous influence on the life of an individual from birth to death According to sociological studies of families found in different cultures, we can classify the family according to different types: ● Based on birth ○ the family of orientation to which an individual is born ○ the family of procreation where a person sets up after marriage, his or her own family ● Classified according to marriage ○ monogamous, which consists of one husband and one wife, including their children ○ polygynous, compose of one husband and multiplr wives together with all their children ○ polyandrous, a family made of one wife with more than one husband and their children ● Based on residence ○ matrilocal when a couple lives together in the wife’s house ○ patrilocal when the family lives in the husband’s house Children can both have a ● Matrilineal family based on the ancestors of their mother and a ● ● ● Patrilineal family according to their father’s descent It is a matriarchal family when the mother is the head of the family and authority is vested on her Or a patriarchal family when the father is the head of the family and is superior in authority Most often matriarchal families are also matrilineal and matrilocal while patriarchal families are patrilineal and patrilocal Classified according to structure ○ nuclear, most common type of family, composed of the father, mother, and their children and lives apart from the control of their parental ancestors ○ extended, constituted of three generations living together under the same roof, sharing the same kitchen and economic expenses In modern and contemporary times, different forms of families are emerging. Trends in family patterns will show that the family had evolved from the extended to nuclear ones, from the nuclear marriage-based family to cohabitation and then to single-parent families. Today, we also see the emergence of same-sex partnerships which are redefining the normative understanding of marriage and family. Giddens explains this trend as entry to a new and more democratic phase of family life. New versions of “family” are said to have been generated by key changes in ideas about love and commitment. Relationships are formed according to the personal decision and commitment of partners and not conditioned by external norms and influenced by a wider kin. ○ Chambers explains these changes as part of an erosion of traditional forms of collective solidarity that once characterized extended kinship and community networks. For example, same-sex marriage specifically goes against the normative marriage between a man and a woman being the only possible demographic event for procreation and the formation of family. ○ ○ It is justified as part of homosexual couples’ universal right to choose a partner and have that relationship made legal. If husband and wives are entitled to certain rights and protection from the law, by virtue of being partners and citizens of their own country, they believe that they are also entitled to the same equal rights and protection. Today, however, despite being confronted with the different social and cultural changes in society, the normative nuclear family between that of a husband, wife and their children remains to be universally relevant. Still, it is the most common and enduring form of family because by nature, it is responsible for certain roles central to the proper functioning of society. Part of a larger system of structure such as the church, the state and the economy, it plays a significant function without which the whole structure of society would likely collapse. Functionalist Perspective - family is integral to the functioning of the whole social body - it is seen as a functional prerequisite of the social body without which it would fail to function properly - the family performs at least 4 central functions, all serving an instrumental purpose for the development of the larger social structure ● Regulation of Sexuality ○ ○ ○ ● it is within the context of the family that sexual roles and norms are defined the family determines the valid and permissible relationships that can be exercised within one universal regulation is incest, a cultural norm forbidding sexual relations among kin incest is unaccpetable because legitimate sexuality is restricted alone to spouses when this is violated, it results in chaos and conflict this is also necessary because it allows people to marry outside their immediate families, extending the alliance with other families Responsible Procreation ○ basic function of the family is the process of procreation which refers to the biological transmission of life ○ facilitates procreation since marriage provides the institutional arrangement through which not only sexual loyalty between spouses but also provides the proper environment which children can receive proper care to grow ○ ○ ● ● includes the provision of basic needs to the family such as food, clothing, and shelter satisfaction of psychological needs such as love, care, and sense of identity and belongingness Development of Primary Socialization ○ family is where children learn how to interact with other people while acquiring the formal and informal norms ○ parenting instructs children on the general concepts of right and wrong and explaining appropriate behavior in social situations ○ personal interaction between parents and children provide the intimacy necessary in transmitting these rules and norms Promotion of Economic Cooperation ○ families in themselves are economic units ○ contribute to the production and allocation of basic goods and services necessary for their well-being and of their society ○ goods can be commonly shared increasing the economic resources of ○ ○ the family for equitable distribution unity of material resources assures the proper functioning of households, which bring the advantages of specialization households can be more productive if members specialize in particular tasks Challenges and Threats to Filipino Families - Filipino families today are more exposed to a growing number of diverse life threatening problems that any other generation - the forces that undermine family stability are likened to “D SPEARS” that may kill and wound the goals and dreams of every family: - Disintegration of family - Substance abuse - Parental absenteeism - Economic difficulties - Absence of family goals and deteriorating values - Rising incidence of early sexual involvement and teenage pregnancies - Strong negative influence of media 1. Disintegration of Family - increasing fragility of marriage - loosening control on the young as more young people are independent and allowed greater freedom - increased mobility of the young for recreation and leisure has made it difficult for parents to monitor - - Delinquency among adolescents - Juvenile delinquency can be explained by the failure of social control which is one of the responsibilities of the family Domestic Violence - takes place when the victim and perpetrator are related to each other by blood or affinity, or live in the same household - types: rape, incest, spouse battering, sexual harrasment, physical, psychological, economic, and verbal abuse 2. Substance Abuse - refers to continued use of substances that affect the way a user functions physically and socially - results to social or occupational impairment - areas where drug pushers usually transact business are shopping malls, markets, school premises, internet cafes, and other crowded areas - - - - Dangers of Drug Abuse - once a person starts using drugs and succumbs to repeated use, it becomes hard and painful to quit on their own volition - the most frightening effect of drug use is dependence Why do Children and Young Adults Use Drugs? - most common reason is that these prohibited drugs are relatively easy to get - pushers roam neighborhoods where children could be easily lured and victimized - other reasons which are more serious and should be given immediate attention are: abusive parents, family problems, peer pressure, insecurity, feeling that parents have given up on the child, and accessibility or visibility of some kind in the home such as rugby or thinner parents should maintain a mix of firmness and kindness in paying attention to their children. They should be able to detect slightest changes in their kids cold or headache medicine should be kept away from children - - Ways to help say no to drugs 1. Educate about drugs 2. Listen intently to your children 3. Make them feel good about themselves 4. Never use put-down words 5. Praise them for their efforts & accomplishmen ts 6. Do not dwell on failures 7. Be a model for your kids by being vice-free 8. Support your kids especially when they are faced with peer pressure When your children are into drugs, the ff are advisable 1. Calm down. Berating your child only makes the problem worse 2. Go beyond telling your child to stop drugs now 3. Think together with your child and ask why. 4. Listen and try to understand your child’s 5. 6. 7. 8. reasons taking drugs. Make the issue a family matter Encourage your child to get help Go through family counselling Contact a medical specialist and your nearest rehabilitation center 3. Parental Absenteeism - families are broken because of the diminishing opportunities for them to be one and the real meaning of family is distorted - family is equated with material possessions as many parents leave their children to seek better economic opportunities - many parents replace their presence with gadgets - absence of parents destroys the solidarity in the family 4. Economic Difficulties - even though money is not the most important, economic difficulties is one of the biggest challenges faced by many families - children are malnourished, unable to go to school and instead work to augment family income at a very young age - children in the streets are exposed to hazards (addiction, toxic substances, pollution) with - - negative impact on their health and overall development Absence of Family Goals and Deteriorating Values - Families who don’t have goals to live in a day to day existence. The absence of values and goals to guide family decisions and activities can cause members to lose sight of what is truly worthwhile - Values are strong feelings or beliefs about issues, ideas or things that are considered important by the person - Individuals and families have different values. It influences a person’s most important decisions about friends, sexual relationship, family education, work and money - Failure of parents to recognize higher meaning and purpose of the family can lead to materialism, instant gratification and pleasure as life’s chief goals Godly Family - love, trust, values, respect, sacrifice, commitment, helpfulness, relationships, responsibility, love for God 5. Rising incidence of early sexual involvement and teenage pregnancies - Early Sexual Involvement - refers to engaging in some form of sexual encounter or intercourse at an early age which often lead to WASTED lives - Weak self-image - Adolescent/teen pregnancy - Sexually transmitted infections - Teen marriage - Emotional wounds - Disrupted goals - Negative Influence of Media - exposure to violent crimes and sex in the media damage the upbringing of children - interpersonal relationship in the family seems to be neglected and family ties that used to be close are being threatened - media has become the babysitter, taking place of busy parents - The Following OVERCOMES Family Threats and Challenges - Open and honest communication between spouses and children should always be encourage - - - - - - - Violence or any form of abuse should not be tolerated Empowerment of family members Relationship of family members must be strengthened Communication, relationship, decisionmaking and problem solving skills of family members should be developed and harnessed Outings or get–together with the family should be done regularly Media exposures of the children should be closely monitored Economic activities that contribute to family welfare should be ensured Spirituality of family members should be nurtured -adolescents have tremendous capacity to contribute to a country's development . Parents should work hard to develop their child and empower them to make the right choices and responsible decisions UNIT 1 LESSON B: The Family as a Domestic Church Duck Model -parents leading the way with children following their examples -hierarchical -parent-control / drive Elephant Model -kids leading the way with guidance from parents -web -children-control / driven ● ● ● ● ● ● Should parents and kids be best friends? What are the implications of this emerging parenting-style phenomenon to roles, authority, and decision making Should parents give up on their decision-making authority? Are we doing society any favors by investing too much authority on kids? Are we expecting too much from them? Are we putting undue stress on them? The Christian family constitutes a specific revelation and realization of ecclesial community so it should be called a Domestic Church -John Paul II, Familiaris Consortio 1. The Nature of the Family as Domestic Church - the family is an important gift that God has endowed man and humanity - a community of grace - a place of encounter with Christ within the community especially when members are actively participating in the mission of Christ entrusted to the church Second Vatican Council - family is the “Ecclesia Domestica” - it is in the bosom of the family that parents are by word and example, the first heralds of the faith with regard to their children Every home is called to become a domestic church wherein: - family life is completely centered in the Lordship of Christ - love of husband and wife mirrors the mystery of Christ’s love for the church, his bride - families are expected to be effective bearers of the Gospel in their community - they should be witnesses as domestic churches (AL, 200) 2. The Family is Called to Participate in the 3-Fold Mission of Jesus Christ - Prophetic - believing and evangelizing community - a place where the Gospel is transmitted and from which it radiates - must be evangelized so they become evangelizers of other families in the community - Priestly - actively participate in the liturgical and sacramental celebration of the church - - strength of their mission can be nourished and sustained by constant prayers, frequently receiving the Eucharist, and observance of the Sacrament of Reconciliation Kingly - become witnesses of Christ’s love in their day-to-day life and involved in the mission of the church - the love within the family should be shared with others, reaching out to those in need - parents and children must be the salt of the world and leaven in the midst of humanity 3. Four General Tasks of the Family (FC, 18-64) - Seat of Communion - family is the place where parents become their child’s first teachers in the faith - children are called to accept the commandments - Sanctuary of Life - every child deserves to be born of love - God made us instruments of his love, entrusting the future of mankind through the transmission of human life - - Agents of Social Development - overall education of children is the “Most Serious Duty” and at the same time a “Primary Right” of parents - by the Sacrament of Marriage, parents become ministers of their child’s education Leaven of Evangelization - individuals enter upon an eclessial experience of communion among persons - learn care for one another and mutual forgiveness 4. Duties of Family Members - Duties of Parents - Fecundity of conjugal love cannot be reduced solely to the procreation of children but must extend to their moral education and spiritual formation (CCC, 2221) - Parents have the first responsibility for the education of their children (CCC, 2225) - “The role of parents in education is of such importance that it is almost impossible to provide an adequate substitute” (GE, 3) - The right and duty of parents to educate their - - - children are primordial and inalienable (FC, 36) Education in Virtues, FC - Parents should teach their children to subordinate the “material and instinctual dimensions to interior and spiritual ones” - Parents have a grave responsibility to give good example to their children. By knowing how to acknowledge their own failings to their children, they will be better able to guide and correct them Education in the Faith, FC - Parents should initiate their children at an early age into the mysteries of the faith of which they are the”first heralds” - They should associate them from their tenderest years with the life of the church - A wholesome family life can foster interior dispositions that are a genuine preparation for a living faith and remain a support throughout their life Duties of Children. FC - Filial piety springs from the gratitude of children towards their parents - “With all your heart honor your father, do - - - not forget the birth pangs of your mother. Remember that through your parents you were born; what can you give them that equals their gift to you?” (Sirach 7:27-28) Filial respect is shown by true docility and obedience, FC - “My son, keep your father’s commandment, and forsake not your mother’s teaching… When you walk, they will lead you; when you lie down, they will watch over you; and when you awake, they will talk with you” (Prov 6:20-22) - “A wise son hears his father’s instruction, but a scoffer does not listen to rebuke” (Prov 13:1) - “Children, obey your parents in everything, for this pleases the Lord” (Col 3:20 ; cf. Eph 6:1) As long as a child lives at home with his parents, the child should obey his parents in all that they ask of him when it is for his good or that of the family (CCC. 2217) As they grow up, children should continue to respect their parents (CCC, 2217) - They should anticipate their wisher, willingly seek their advice, and accept their admonitions - Obedience toward parents ceases with the emancipation of the children; not so respect, which is always owed to them. This respect has its roots in the fear of God, one of the gifts of the Holy Spirit Christ as Head -the true head of the Catholic home is Jesus, just as he is head of the Church -the family’s week should be centered on the Mass, and the faith growth in the family should continue in the home -if you feel that your home doesn’t quite meet the definition of domestic Church, you can make the change - things to suggest at home 1. Talk to your parents about the need for family prayer (start with grace at meals) 2. Find any Christian books around the house and read them 3. Ask to celebrate the liturgical seasons (Advent, Christmas, Easter, Pentecost) -it takes just one step to build a domestic Church -when the time comes to build your own family, remember this: If you invite Jesus into your family, you will be domestic Church The Domestic Church -”the Christian home is the place where the children receive the first proclamation of the faith. For this reason, the family home is rightly called ‘the domestic church,’ a community of grace and prayer, a school of human virtues and of Christian charity” Church Mission -the Church’s people share a common mission: to share the good news of Jesus Christ -the family is the place where children learn the Good News Our Commission - ”Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20) First Ideas - “Pope John Paul II repeatedly referred to the Catholic family as the ‘domestic church’, for it is within family that we form our first ideas about life and love, and about God and his Church” Early Church - The early church began in house churches, where families were the heart of the communities - The church was formed from believers and their whole household - New believers wanted their family to be saved Family Church - The family is the most intimate experience of church, the place where love, forgiveness, and trust should first be encountered - This is the family Church, whose members are called to embody Christ in everyday life Dignity of Marriage - Vatican II recognized the dignity of marriage by declaring that families are genuinely “Church” - The council restored the ancient concept of domestic Church as it declared: “the parents are to be the first preachers of the faith for their children, by word and example” Role in Salvation - The family was created to play a specific role in God’s plan of salvation - The family is deeply associated with the church, in nature and in structure Family is Central - In the Old Testament, the family was so central that without it there was no covenant - In the New Testament, the family reached fulfillment in Christ - The family became the place where the Holy Spirit works out the salvation of each member and provides stability and structure for life's journey Church in Miniature - The baptized family is the first place where essential teaching in faith, prayer, and morality are carried out - The Christian family is the Church in miniature, sharing the nature of Christ UNIT 2 LESSON 1: Christian Perspectives of Marriage Why is Marriage a Covenant? - The vocation to marriage is written in the very nature of man and woman as they came from the hand of the Creator - Marriage is not a purely human institution despite the many variations it ay have undergone through the centuries in different cultures, social structures, and spiritual attitudes. (CCC, 1603) OLD TESTAMENT I. Marriage is Rooted in Creation - The gift of marriage, both as a social institution and as a sacrament, traces it origins in the Book of Genesis– as willed by God in the vert act of creation - This enacts God’s plan of including marriage in the very center of the – Creation, Fall, and Redemption of Man Social Institution - - - Family is the pillar of society Foundation of all social institutions and interactions Family is the primary unit where children learn to socialize As the basic unit of society, the family provides its members with social identity Sacrament - - Sacred scripture begins with the creation of man and woman in the image and likeness of God and concludes with a vision of “the wedding feast of the Lamb” (CCC 1602) The vocation to marriage is written in the very nature of man as they came from the hand of the Creator a. In the Original Plan of God - “The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws” (CCC 1603) b. God Himself is the Author of Marriage - Since God created man and woman, their mutual love becomes an image of the absolute and unfailing love with which God loves man. It is good, very good, in the Creator’s eyes - This love which God blesses is intended to be fruitful and to be realized in the common work of watching over creation: “And God blessed them, and God said to them: ‘Be fruitful and multiply and fill the earth and subdue it’” (Gen 1:28; cf. 1:31) c. The Holy Scripture affirms that man and woman were created for one another (CCC 1605) - “It is not good that the man should be alone.” (Gen 2:18) - The woman, “flesh of his flesh”, his equal, his nearest in all things, is given to him by God as a “helpmate”; she thus represents God from whom comes our help (cf. Gen 2:18-25) - “Therefore, a man leaves his father and his mother and cleaves to his wife, and they become one flesh” (Gen 2:24) d. The Consequence of Sin (CCC 1606) - Every man experience evil around him and within himself. This experience makes itself felt in the relationships between man and woman. - According to faith, the disorder we notice so painfully does not stem from the nature of man and woman, nor from the nature of their relations but from sin - As a break with God, the first sin had for its consequences: - The rupture of the original communion between man and woman - Their relations were distorted by mutual recriminations (Gen 3:13) - - - - - - Their mutual attraction, the Creator's own gift, changed into a relationship of domination and lust (Gen 2:22; 3:16b) The beautiful vocation of man and women to be fruitful and multiply, and subdue the earth was burdened by the pain of childbirth and the toil of work (Gen 1:28; 3:16-19) It is worth noting that of all the things in creation where God has declared good, the being alone of man was the sole exemption from the regard of God. This solitude of man implies two meanings: 1. Man’s very nature 2. Derived from the male-female relationship The aloneness’ of man necessitated the creation of the woman… this creation of man and woman provides the source of equality for both, forming an indivisible union with each other When God removed a rib from Adam, he did more than create another human being, he created a woman with the same structure of genes, blood type, DNA, and physical characteristics– he created kinfolk; God’s existence is eternal kinship God’s image and likeness would be an earthly kinship; man’s kinship would be dependent on that kinship… man has created family. Trinity and family are divinely the same. God is a family (father, son, holy spirit) and Man is a family (father, mother, child) - - - - - - With the knowledge of kinship as purpose for removing a rib, this presents a strong and indissoluble bond that is present between man and woman This recognition of kinship and gift of self between man and woman is encapsulated by the exclamation of man upon meeting woman: “This is now bone of my bones and flesh of my flesh! With the declaration that they are forever bound, man forms a covenant with woman which results in– man leaving his father and mother to be with the woman and they become one flesh” Marriage is rooted in the Creation by Yahweh, the union of man and woman was protected by the laws that governed the early Israelite society and is intertwined with its history Marriage and family, in ancient Jewish practice, have been one of the defining institutions of Judaism for almost a thousand years Since the Israelites give high regard to kinship, the choosing of a wife by either the parents or the groom himself is usually influenced by relationships with family and the welfare of the tribe In choosing an ideal woman, the book of Proverbs present an image of an ideal woman - - - The Stages of the Jewish marriage in the Old Testament consisted of: 1. A contract or betrothal stage, which the terms of responsibility and payment were determined; the stage consists of the wedding dowry or engagement gift which was usually offered by the bride’s father 2. The consummation stage, also known as the chuppah stage, wherein the bride and groom would consummate their union in the chuppah, or bridal chamber 3. The seven blessings and marriage supper, which includes seven days of feasting as celebration while the seven blessings were recited over the couple Jewish Women in Israel - The role of women in traditional Judaism has been misrepresented and misunderstood According to most Jewish scholars, “man” was created in Gen 1:27 with dual gender, and later separated into male and female Traditional Judaism recognizes that forced sexual realtions within the context of marriage are rape and not permitted Women freely engaged in: - Commerce and real estate - Manual labor - From temple worship - Played music in the sanctuary - Prayed there - Sand and danced with men in religious processions - Participated in music and festivities at weddings II. God’s Mercy - In his mercy God has not forsaken sinful man - After the fall, marriage helps to overcome self-absorption, egoism, pursuit of one’s own pleasure, and to open oneself to the other, to mutual aid and to self-giving (CCC, 1609) III. Marriage is Rooted in the Covenant - Moral conscience concerning the unity and indissolubility of marriage developed under the pedagogy of the old law - In the Old Testament, the polygamy of patriarchs and kings is not yet explicitly rejected, nevertheless, the law given to Moses aims at protecting the wife from arbitrary domination by the husband, even though according to the Lord’s - - - - words it still carries traces of man’s “hardness of heart” which was the reason Moses permitted men to divorce their wives (CCC, 1610) Seeing God’s covenant with Israel in the image of exclusive and faithful married love, the prophets prepared the Chosen People’s conscience for a deepened understanding of the unity and indissolubility of marriage The books of Ruth and Tobit bear moving witness to an elevated sense of marriage and to the fidelity and tenderness of spouses The Excellence of Marriage (Tobit 8:4b-9) - The elevation of the spiritual life - The placement of nobility above lust - The recollection of tradition - The role of the family “Tradition has always seen in the Song of Solomon a unique expression of human love, insofar as it reflects God’s love– a love strong as death that many waters cannot quench” (Song 8:6-7) NEW TESTAMENT I. From the Holy Gospel - The nuptial covenant between God and his people Israel had prepared the way for the new and everlasting covenant in which the Son of God, by becoming incarnate and giving his life, has united to himself in a certain way all mankind saved by him, thus preparing for “the wedding-feast of the Lamb” - On the threshold of his public life, jesus performs his first sign, at his mother’s request, during a wedding feast - The church attaches great importance to Jesus’ presence at the wedding at Cana. She sees in it the confirmation of the - - - - goodness of marriage and the proclamation that thenceforth marriage will be an efficacious sign of Christ’s presence (CCC 1613) In his preaching, Jesus unequivocally taught the original meaning of the union of man and woman as the Creator willed it from the beginning: permission given by Moses to divorce one’s wide was a concession to the hardness of hearts The matrimonial union of man and woman is indissoluble: God himse;f has determined it “what therefore God has joined together, let no man put asunder” By coming to restore the original order of creation disturbed by sin, Jesus gives the strength and grace to live marriage in the new dimension of the Reign of God (CCC, 1615) It is by following Christ, renouncing themselves, and taking up their crosses that spouses will be able to “receive” the original meaning of marriage and live it with the help of Christ II. From the Letters of St. Paul a. Unity - “For this reason, a man shall leave his father and mother and be joined to his wife, and the two shall become one. This is a great mystery, and I mean in reference to Christ and the Church” (Eph 5:25-26, 31-32) b. Indissolubility (Exclusive and Permanent) - “To the married I give charge, not I, but the Lord, that the wife should not separate from her husband, but if she does, let her remain single or else be reconciled to her husband– and that the husband should not - divorce his wife” (1 Cor 7:10-11) “Thus, a married woman is bound by law to her husband as long as he lives; but if her husband dies, she is discharged from the law concerning the husband. Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she remarries another, she is not an adultress” (Rom 7:2-3) c. Authentic Love (Self Sacrifice and Commitment) - “Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her” (Eph 5:25-27) - “Wives, be subject to your husbands, as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, and is himself its Savior. As the church is subject to Christ, so let wives also be subject in everything to their husbands” (Eph 5:22-24) III. Covenant - Christian marriage is an efficacious sign, the sacrament of the covenant and the Church - Since it signifies and communicates grace, marriage between baptized persons is a true sacrament of the New Covenant COVENANT Hebrew: ְּברית ִ (berith) Describes a compact made by passing between pieces of flesh Greek: διαθήκη (diatheke) Used in the Greco-Roman law to describe the settlement of an inheritance Means to “come together, unite; be suitable, agree” used in the To witness or NT to testify describe the self-commitm ent, promises, and conditions by which God entered the relationship with man COVENANT CONTRACT Motivated by sacrifice and love (I am yours, and you are mine) Motivated by self-interest (This is yours and this is mine) There is exchange of persons in the communion There is exchange of goods and services In marital covenant, one sacrifices his/her rights and assumes responsibility. Both are asked to sacrificially love one another till the day they die In a marital contract, one’s rights are protected and limits responsibilities The Matrimonial Covenant ETYMOLOGY OF THE WORD: Latin: convenire testamentum - - - - - By which a man and a woman establish between themselves a partnership of the whole of life, By nature ordered toward the good of the spouses and the procreation and education of offspring This covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament (CCC, 1601) It is an image and living sign of the covenant relationship between God and his people - The OT uses the image of marital love to reveal the relationship binding God and his people - The NT, the sacramental marriage of Christians signifies the love uniting Christ and his church 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 WE (JPII, Letter to Families) UNIT 2 LESSON 2: Christian Perspectives of Marriage: Theological Dimensions of Marriage The Theological Dimensions of Marriage - Christian marriage becomes an efficacious sign, the sacrament of the covenant of Christ and the church - Signifies and communicates grace, marriage between baptized persons is a true sacrament of the New Covenant (CCC, 1617) St. Thomas Aquinas on Marriage 1. Natural Phenomenon - Human beings are naturally inclined to marriage… in a rational movement towards good that men and women bring about through deliberation and consent Two Primary Ends of the natural Inclination to Marriage: a. First and Principal End: Bonum Proles. Begetting and Education of Children - Men and women come together to generate new life and they stay together to provide their children education not only in cervical but also in virtue - It is for the benefit of the child’s education that he/she be certain of his parent’s identity and virtue - To this end, a father and mother bind themselves together and provide a home for the child in which over many years he/she can confidently develop daily with his/her parents the practice of virtue b. Second End: Bonum Fides. The cooperation in making and perfecting a household. - Because a human being is a social and political animal, it is natural that human beings form society to pursue and enjoy ever increasing goods. The most fundamental and natural of these is the family. - In the family, men and women cooperate intimately where around a common home they share the whole of life producing and enjoying together the necessities of life - For Aquinas, marriage unites these two natural ends into one seamless life of the family - - where the ends of father, mother, and child are all met all at once When entered into by two Christians, marriage not only serves their earth;y needs but also supplies merit for their salvation Marriage is a remedy for sin and a cause of grace for spouses Conforms the spouses to the passion of Christ (not according to its pain), in charity, whereby Christ lovingly suffered for the Church, which was united to him as his spouse 2. Christian Sacrament (Bonum Sacramentum) - Basics of Aquinas for highlighting the sacramental character of marriage: - “For this reason, a man will leave hus father and mother and be united to his wife, and two will become one flesh. This is a profound mystery– but I am talking about Christ and the Church” (Eph 5:31-32) - The union of man and woman is a profound mystery, a profound sacramentum that refers to the union of Christ and his Church Effects of Marriage as a Sacrament: a. Marriage Bond (CCC, 1639) - From a valid marriage arises a bond between the spouses which by its very nature is perpetua and exclusive - The consent by which the spouses mutually give and receive one another is sealed by God himself - - - - - From their covenant arises “an institution, confirmed by the divine law,... even in the eyes of society” The covenant between the spouses is integrated into God’s covenant with man: “Authentic married love is caught up into divine love” The marriage bond has been established by God in such a way that a marriage concluded and consummated between baptized persons can never be dissolved This bond, which results from th free human act of the spouses and their consummation of the marriage, is a reality, henceforth irrevocable, and gives rise to a covenant guaranteed by God’s fidelity The Church does not have power to contravene this disposition of divine wisdom (146; CCC, 1640) b. Matrimonial Grace - In a Christian marriage, the spouses are strengthened and, as it were, consecrated for the duties and the dignity of their state by a special sacrament - By reason of their state in life and of their order, [Christian spouses] have their own special gifts in the People of God - This grace proper to the sacrament of matrimony is intended to perfect the couple’s love and to strengthen their indissoluble unity. By this grace, they “help one another to attain holiness in their married - - - - - life and in welcoming and educating their children” Christ is the source of this grace. Just as of old, God encountered his people with a covenant of love and fidelity, so our Savior, the spouse of the Church, now encounters Christian spouses through the sacrament of Matrimony Christ dwells with them and gives them strength to take up their crosses and follow him, to rise again after they have fallen, to forgive one another, to bear one another’s burdens, to “be subject to one another out of reverence for Christ,” and to love one another with supernatural, tender, and fruitful love In the joys of their love and family life, he gives them here on earth a foretaste of the wedding feast of the Lamb Marriage, therefore, enables the husband and wife by grace to love each other salvifically, not as the savior of each other, but in imitation of the savior of both bestowing on each other the love with which Christ loves the church In the graced union of matrimony, which unites man and woman in mind and body, the Christian man and wide enjoy the goods of children, mutual fidelity, and indivisibility of their union in which the abiding grace of the sacrament takes fruit Code of Canon Laq 105,5 1 - The matrimonial covenant by which a man and woman establish between themselves a partnership of whole life and which is ordered by its nature to the good of the spouses ad the procreation and education of offspring, has been raised by Christ the Lord to the dignity of a sacrament between the baptized The Celebration of Marriage - The celebration of marriage between 2 catholic faithful normally takes place during Holy Mass, because of the connection of all the sacraments with the Paschal Mystery of Christ - In the Eucharist, the memorial of the New covenant is realized, the NC in which Christ has united himself forever to the Church, his beloved bride for whom he gave himself up - It is therefore fitting that spouses should seal their consent to give themselves to each other through the offering of their own lives by uniting it to the offering of Christ for his Church made present i the Eucharistic sacrifice, and by receiving the Eucharist so that communicating in the same Body and same Blood of Christ, they may form but ”one body” in Christ - "Inasmuch as it is a sacramental action of sanctification, the liturgical celebration of marriage . . . must be, per se, valid, worthy, and fruitful" (FC 67) - It is therefore appropriate for the bride and groom to prepare themselves for the celebration of their marriage by receiving the sacrament of penance (CCC, 1622) - According to the Latin tradition, the spouses as ministers of Christ’s grace mutually confer upon each other the sacrament of matrimony by expressing their consent before the Church - - The various liturgies abound in prayers of blessings and epiclesis asking God’s grace and blessing on the new couple, especially the bride In the epiclesis of this sacrament, the spouses receive the Holy Spirit as the communion of love of Christ and the Church. The Holy Spirit is the seal of their covenant, the ever available source of their love and strength to renew their fidelity UNIT 2 LESSON 3: Theological Understanding and Christian Dimensions of Marriage The Theological Perspective on Marriage - Augustine, the bishop of Hippo in Africa, lived from 354 to 340 AD. Before becoming a well-known doctor of the Church, he was once a Manichean who believed that the body was created by evil and therefore, also evil, though it holds a certain amount of goodness - After he converted to the Catholic Faith and his eventual election as the Bishop of Hippo, he wrote several treatises on marriage wherein he defines the good of marriage namely: fides, proles, and sacramentum– fidelity, procreation, and sacrament Fides - Fides or fidelity is the good of marriage whereby the couple remains faithful to each other as well as offer mutual service to each other - Augustine wrote: “Furthermore, in performing their duty to each other, even if this is claimed somewhat excessively and without restraint, husband and wife have a duty of fidelity to each other” - Even though fides weighs heavier than proles, Augustine notes that proles, or procreation is the first and foremost good of marriage because it necessitates the continuation of humanity Sacramentum - Asserts the indissolubility of marriage as well as the monogamous reality of the married relationship - Augustine further explains that– entering into the marriage contract is a matter of such sacredness that it is not annulled by that separation - Augustine affirms marriage as something which is so sacred that it cannot be dissolved even by physical separation in as much as even if the couple no longer live together - Aquinas believes that since man is a rational creature, he can identify things that can make him happy and pursue them, seeing them as ends and goods - He believes that it cascades to marriage, giving it a certain rational order, as a person is naturally inclined to choose certain ends, like procreation which in turn fosters the preservation of humanity The Procreative End of Marriage - For Thomas Aquinas, the good of marriage, proles, does not merely pertain to the continuation of species but rather a more meaningful one, bonum prolis: the education of children, as he would call it - Concerns its principal end which is the good of offspring: for nature does not intend only their generation, but their upbringing, and their advancement to the perfect state of man as man, which is the state of virtue The Unitive End of Marriage - According to Aquinas, marriage does not only occur among men for the - procreation and nurturing of children but also for the consortium of a shared life for the sake of sharing the labors With the idea of shared life in mind, Aquinas presents that the second end of marriage supports the first end wherein the parents seek to store up treasures for their children who are their common good The Apostle Paul, gives insight regarding the role of sex in marriange that could be of help regarding sexless marriages: - “Now for the matters you wrote about: “It is good for a man not to have sexual relations with a woman.” But since sexual immorality is occurring, each man should have sexual relations with his own wife, and each woman with her own husband. The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife. Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. I say this as a concession, not as a command. I wish that all of you were as I am. But each of you has your own gift from God; one has this gift, another has that.” (1 Cor 7-9) 1. First, the apostle recognizes the importance of sexual intimacy in marriage when he mentioned the need of the husband and wide to have sexual relations with each other as a means of fulfilling their “marital duty” - This makes sex not just an end result but also a binding factor in ther relationship. With this in mind, sex becomes not only a part of the procreative end of marriage but also of the unitive end 2. Paul reminds us of Genesis that mentions man and one becoming one body - Paul reiterates this by saying that both man and woman in married relationship have ownership over the sexuality and fertility of each other - He acknowledges the natural sexualurges that come with the relationship and reminds both to always seek and be mindful of consent 3. The apostle reminds couple not to deprive each other of this marital duty if only for a time since it is recognized in the first instance taht sex is indeed an integral part of the married relationship Augustine affirms Paul’s teaching when he stated: “Not only do marriage people owe each other the fidelity of sexual intercourse for the sake of procreation,… They also owe each other a sort of mutual service for the sustaining of each other’s weakness, so that they may avoid illicit intercourse. As a result, even if one of them would prefer to adopt perpetual continence, it is not permitted without the consent of the partner… But while continence has greater merit, it is no sin to pay the conjugal debt; and although to demand it beyond the need for procreation is a forgivable fault, certainly fornication and adultery are crimes that must be punished. Therefore, the charity of marriage must be careful that, in seeking greater honor for itself, it does not incur a situation in which a spouse incurs damnation.” (Augustine, De bono coniugali 6-7) Thomas Aquinas, affirms the words of Augustine in his commentary on the First Epistle to the Corinthians: “Hence it should be noted that the conjugal act is sometimes meritorious and without any mortal or venial sin, as when it is directed to the good of procreation and education of a child for the worship of God; for then it is an act of religion; or when it is performed for the sake of rendering the debt, it is an act of justice. But every virtuous act is meritorious, if it is performed with charity.“ Dimensions of Marriage I. Marriage as a Contract - Marriage is a special contract of permanent union between a man and a woman who entered into in accordance of the law for the establishment of conjugal and family life II. Marriage as a Covenant - Unlike a contract that binds the couple to the law and upon agreed terms, Covenant entails a deeper layer of trust, love, and consent - This covenant between husband and wife mirrors the covenant God made with his people III. Marriage as a Sacrament - Sacraments are sensible signs, instituted by Christ which confer grace - Marriage becomes a sacrament through the mutual self-giving and acceptance of the couple which reflects the love of God to people around the couple - They become a sacrament reminding people of the presence of Christ - The one who instituted the sacrament of marriage IV. Marriage as a Vocation - Marriage is a call by God to join him in the creative act of bringing new life into the world - It is a call to join God in being a steward, not just a co-creator but to also guide this new life and affect goodness in the world Addtl Notes Pope Francis, in his 2016 exhortation, The Joy of Love (Amoris Laetitia), acknowledges that domestic violence exists in families in the Church and the parishes, and declares that it is not something one can turn a blind eye to. He reiterates Canon 1153, saying that in cases where a spouse and children are experiencing violence and abuse, “separation becomes inevitable”26 and even “morally necessary” for their safety. He expresses deep empathy for persons in those situations, “who have been forced by maltreatment from a husband or wife to interrupt their lives together”27 He also emphasizes the importance of making divorced people who entered into a new union understand the they remain a part of the “ecclesial community and are not excommunicated”28 The Pope calls for pastoral care for such individuals with an awareness of the weight of mitigating circumstances like psychological, historical and even biological “without detracting from evangelical ideal,”29 making room for the Lord’s mercy. Pope Francis indicated that AL does not represent an intervention of the part of the magisterium to introduce new teaching on doctrinal, moral or pastoral issues nor any change in regard to the requirements of the Church regarding such issues. In such cases, the discernment of a priest confessor or counselor is needed who must take responsibility before God for any counsel given to the divorced and remarried Catholic and any access to Holy Communion must be in a reserved manner to avoid scandal.
