Amoris Laetitia. Pope Francis

is a growing reciprocity. If certain forms of feminism have arisen which we must consider inadequate, we must nonetheless see in the women’s movement the working of the Spirit for a clearer recognition of the dignity and rights of women.

      55. Men “play an equally decisive role in family life, particularly with regard to the protection and support of their wives and children…. Many men are conscious of the importance of their role in the family and live their masculinity accordingly. The absence of a father gravely affects family life and the upbringing of children and their integration into society. This absence, which may be physical, emotional, psychological and spiritual, deprives children of a suitable father figure.”⁴⁴

      56. Yet another challenge is posed by the various forms of an ideology of gender that “denies the difference and reciprocity in nature of a man and a woman and envisages a society without sexual differences, thereby eliminating the anthropological basis of the family. This ideology leads to educational programs and legislative enactments that promote a personal identity and emotional intimacy radically separated from the biological difference between male and female. Consequently, human identity becomes the choice of the individual, one which can also change over time.”⁴⁵ It is a source of concern that some ideologies of this sort, which seek to respond to what are at times understandable aspirations, manage to assert themselves as absolute and unquestionable, even dictating how children should be raised. It needs to be emphasized that “biological sex and the sociocultural role of sex (gender) can be distinguished but not separated.”⁴⁶ On the other hand, “the technological revolution in the field of human procreation has introduced the ability to manipulate the reproductive act, making it independent of the sexual relationship between a man and a woman. In this way, human life and parenthood have become modular and separable realities, subject mainly to the wishes of individuals or couples.”⁴⁷ It is one thing to be understanding of human weakness and the complexities of life, and another to accept ideologies that attempt to sunder what are inseparable aspects of reality. Let us not fall into the sin of trying to replace the Creator. We are creatures, and not omnipotent. Creation is prior to us and must be received as a gift. At the same time, we are called to protect our humanity, and this means, in the first place, accepting it and respecting it as it was created.

      57. I thank God that many families, which are far from considering themselves perfect, live in love, fulfill their calling and keep moving forward, even if they fall many times along the way. The Synod’s reflections show us that there is no stereotype of the ideal family, but rather a challenging mosaic made up of many different realities, with all their joys, hopes and problems. The situations that concern us are challenges. We should not be trapped into wasting our energy in doleful laments, but rather seek new forms of missionary creativity. In every situation that presents itself, “the Church is conscious of the need to offer a word of truth and hope…. The great values of marriage and the Christian family correspond to a yearning that is part and parcel of human existence.”⁴⁸ If we see any number of problems, these should be, as the Bishops of Colombia have said, a summons to “revive our hope and to make it the source of prophetic visions, transformative actions and creative forms of charity.”⁴⁹

      Chapter Three

      •••

      Looking to Jesus: The Vocation of the Family

      58. In and among families, the Gospel message should always resound; the core of that message, the kerygma, is what is “most beautiful, most excellent, most appealing and at the same time most necessary.”⁵⁰ This message “has to occupy the center of all evangelizing activity.”⁵¹ It is the first and most important proclamation, “which we must hear again and again in different ways, and which we must always announce in one form or another.”⁵² Indeed, “nothing is more solid, profound, secure, meaningful and wise than that message.” In effect, “all Christian formation consists of entering more deeply into the kerygma.”⁵³

      59. Our teaching on marriage and the family cannot fail to be inspired and transformed by this message of love and tenderness; otherwise, it becomes nothing more than the defense of a dry and lifeless doctrine. The mystery of the Christian family can be fully understood only in the light of the Father’s infinite love revealed in Christ, who gave himself up for our sake and who continues to dwell in our midst. I now wish to turn my gaze to the living Christ, who is at the heart of so many love stories, and to invoke the fire of the Spirit upon all the world’s families.

      60. This brief chapter, then, will summarize the Church’s teaching on marriage and the family. Here, too, I will mention what the Synod Fathers had to say about the light offered by our faith. They began with the gaze of Jesus and they spoke of how he “looked upon the women and men whom he met with love and tenderness, accompanying their steps in truth, patience and mercy as he proclaimed the demands of the Kingdom of God.”⁵⁴ The Lord is also with us today, as we seek to practice and pass on the Gospel of the family.

Jesus Restores and Fulfills God’s Plan

      61. Contrary to those who rejected marriage as evil, the New Testament teaches that “everything created by God is good and nothing is to be rejected” (1 Tim 4:4). Marriage is “a gift” from the Lord (1 Cor 7:7). At the same time, precisely because of this positive understanding, the New Testament strongly emphasizes the need to safeguard God’s gift: “Let marriage be held in honor among all, and let the marriage bed be undefiled” (Heb 13:4). This divine gift includes sexuality: “Do not refuse one another” (1 Cor 7:5).

      62. The Synod Fathers noted that Jesus, “in speaking of God’s original plan for man and woman, reaffirmed the indissoluble union between them, even stating that ‘it was for your hardness of heart that Moses allowed you to divorce your wives, but from the beginning it was not so’ (Mt 19:8). The indissolubility of marriage — ‘what God has joined together, let no man put asunder’ (Mt 19:6) — should not be viewed as a ‘yoke’ imposed on humanity, but as a ‘gift’ granted to those who are joined in marriage…. God’s indulgent love always accompanies our human journey; through grace, it heals and transforms hardened hearts, leading them back to the beginning through the way of the cross. The Gospels clearly present the example of Jesus who … proclaimed the meaning of marriage as the fullness of revelation that restores God’s original plan (cf. Mt 19:3).”⁵⁵

      63. “Jesus, who reconciled all things in himself, restored marriage and the family to their original form (cf. Mt 10:1-12). Marriage and the family have been redeemed by Christ (cf. Eph 5:21-32) and restored in the image of the Holy Trinity, the mystery from which all true love flows. The spousal covenant, originating in creation and revealed in the history of salvation, takes on its full meaning in Christ and his Church. Through his Church, Christ bestows on marriage and the family the grace necessary to bear witness to the love of God and to live the life of communion. The Gospel of the family spans the history of the world, from the creation of man and woman in the image and likeness of God (cf. Gen 1:26-27), to the fulfillment of the mystery of the covenant in Christ at the end of time with the marriage of the Lamb (cf. Rev 19:9).”⁵⁶

      64. “The example of Jesus is a paradigm for the Church…. He began his public ministry with the miracle at the wedding feast of Cana (cf. Jn 2:1-11). He shared in everyday moments of friendship with the family of Lazarus and his sisters (cf. Lk 10:38) and with the family of Peter (cf. Mk 8:14). He sympathized with grieving parents and restored their children to life (cf. Mk 5:41; Lk 7:14-15). In this way he demonstrated the true meaning of mercy, which entails the restoration of the covenant (cf. John Paul II, Dives in Misericordia, 4). This is clear from his conversations with the Samaritan woman (cf. Jn 1:4-30) and with the woman found in adultery (cf. Jn 8:1-11), where the consciousness of sin is awakened by an encounter with Jesus’ gratuitous love.”⁵⁷

      65. The incarnation of the Word in a human family, in Nazareth, by its very newness changed the history of the world. We need to enter into the mystery of Jesus’ birth, into that “yes” given by Mary to the message of the angel, when the Word was conceived in her