Amoris Laetitia. Pope Francis

      Chapter Two

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      The Experiences and Challenges of Families

      31. The welfare of the family is decisive for the future of the world and that of the Church. Countless studies have been made of marriage and the family, their current problems and challenges. We do well to focus on concrete realities, since “the call and the demands of the Spirit resound in the events of history,” and through these “the Church can also be guided to a more profound understanding of the inexhaustible mystery of marriage and the family.”⁸ I will not attempt here to present all that might be said about the family today. Nonetheless, because the Synod Fathers examined the situation of families worldwide, I consider it fitting to take up some of their pastoral insights, along with concerns derived from my own experience.

The Current Reality of the Family

      32. “Faithful to Christ’s teaching we look to the reality of the family today in all its complexity, with both its lights and shadows…. Anthropological and cultural changes in our times influence all aspects of life and call for an analytic and diversified approach.”⁹ Several decades ago, the Spanish bishops noted that families have come to enjoy greater freedom “through an equitable distribution of duties, responsibilities and tasks”; indeed, “a greater emphasis on personal communication between the spouses helps to make family life more humane,” while “neither today’s society nor that to which we are progressing allow an uncritical survival of older forms and models.”¹⁰ It is also evident that “the principal tendencies in anthropological-cultural changes” are leading “individuals, in personal and family life, to receive less and less support from social structures than in the past.”¹¹

      33. On the other hand, “equal consideration needs to be given to the growing danger represented by an extreme individualism which weakens family bonds and ends up considering each member of the family as an isolated unit, leading in some cases to the idea that one’s personality is shaped by his or her desires, which are considered absolute.”¹² “The tensions created by an overly individualistic culture, caught up with possessions and pleasures, leads to intolerance and hostility in families.”¹³ Here I would also include today’s fast pace of life, stress and the organization of society and labor, since all these are cultural factors which militate against permanent decisions. We also encounter widespread uncertainty and ambiguity. For example, we rightly value a personalism that opts for authenticity as opposed to mere conformity. While this can favor spontaneity and a better use of people’s talents, if misdirected it can foster attitudes of constant suspicion, fear of commitment, self-centeredness and arrogance. Freedom of choice makes it possible to plan our lives and to make the most of ourselves. Yet if this freedom lacks noble goals or personal discipline, it degenerates into an inability to give oneself generously to others. Indeed, in many countries where the number of marriages is decreasing, more and more people are choosing to live alone or simply to spend time together without cohabiting. We can also point to a praiseworthy concern for justice; but if misunderstood, this can turn citizens into clients interested solely in the provision of services.

      34. When these factors affect our understanding of the family, it can come to be seen as a way station, helpful when convenient, or a setting in which rights can be asserted while relationships are left to the changing winds of personal desire and circumstances. Ultimately, it is easy nowadays to confuse genuine freedom with the idea that each individual can act arbitrarily, as if there were no truths, values and principles to provide guidance, and everything were possible and permissible. The ideal of marriage, marked by a commitment to exclusivity and stability, is swept aside whenever it proves inconvenient or tiresome. The fear of loneliness and the desire for stability and fidelity exist side by side with a growing fear of entrapment in a relationship that could hamper the achievement of one’s personal goals.

      35. As Christians, we can hardly stop advocating marriage simply to avoid countering contemporary sensibilities, or out of a desire to be fashionable or a sense of helplessness in the face of human and moral failings. We would be depriving the world of values that we can and must offer. It is true that there is no sense in simply decrying present-day evils, as if this could change things. Nor is it helpful to try to impose rules by sheer authority. What we need is a more responsible and generous effort to present the reasons and motivations for choosing marriage and the family, and in this way to help men and women better to respond to the grace that God offers them.

      36. We also need to be humble and realistic, acknowledging that at times the way we present our Christian beliefs and treat other people has helped contribute to today’s problematic situation. We need a healthy dose of self-criticism. Then too, we often present marriage in such a way that its unitive meaning, its call to grow in love and its ideal of mutual assistance are overshadowed by an almost exclusive insistence on the duty of procreation. Nor have we always provided solid guidance to young married couples, understanding their timetables, their way of thinking and their concrete concerns. At times we have also proposed a far too abstract and almost artificial theological ideal of marriage, far removed from the concrete situations and practical possibilities of real families. This excessive idealization, especially when we have failed to inspire trust in God’s grace, has not helped to make marriage more desirable and attractive, but quite the opposite.

      37. We have long thought that simply by stressing doctrinal, bioethical and moral issues, without encouraging openness to grace, we were providing sufficient support to families, strengthening the marriage bond and giving meaning to marital life. We find it difficult to present marriage more as a dynamic path to personal development and fulfillment than as a lifelong burden. We also find it hard to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are capable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them.

      38. We must be grateful that most people do value family relationships that are permanent and marked by mutual respect. They appreciate the Church’s efforts to offer guidance and counseling in areas related to growth in love, overcoming conflict and raising children. Many are touched by the power of grace experienced in sacramental Reconciliation and in the Eucharist, grace that helps them face the challenges of marriage and the family. In some countries, especially in various parts of Africa, secularism has not weakened certain traditional values and marriages forge a strong bond between two wider families, with clearly defined structures for dealing with problems and conflicts. Nowadays we are grateful too for the witness of marriages that have not only proved lasting, but also fruitful and loving. All these factors can inspire a positive and welcoming pastoral approach capable of helping couples to grow in appreciation of the demands of the Gospel. Yet we have often been on the defensive, wasting pastoral energy on denouncing a decadent world without being proactive in proposing ways of finding true happiness. Many people feel that the Church’s message on marriage and the family does not clearly reflect the preaching and attitudes of Jesus, who set forth a demanding ideal yet never failed to show compassion and closeness to the frailty of individuals like the Samaritan woman or the woman caught in adultery.

      39. This is hardly to suggest that we cease warning against a cultural decline that fails to promote love or self-giving. The consultation that took place prior to the last two Synods pointed to the various symptoms of a “culture of the ephemeral.” Here I think, for example, of the speed with which people move from one affective relationship to another. They believe, along the lines of social networks, that love can be connected or disconnected at the whim of the consumer, and the relationship quickly “blocked.” I think too of the fears associated with permanent commitment, the obsession with free time, and those relationships that weigh costs and benefits for the sake of remedying loneliness, providing protection or offering some service. We treat affective relationships the way we treat material objects and the environment: everything is disposable; everyone uses and throws away, takes and breaks, exploits and squeezes to the last drop. Then, goodbye. Narcissism makes people incapable of looking beyond themselves, beyond their own desires and needs. Yet sooner or later, those who use others end up being used themselves, manipulated and discarded by that same mind-set. It is also worth noting