Amoris Laetitia. Pope Francis

before the manger, the adoration of the Magi and the flight into Egypt, in which Jesus shares his people’s experience of exile, persecution and humiliation. We need to contemplate the religious expectation of Zechariah and his joy at the birth of John the Baptist, the fulfillment of the promise made known to Simeon and Anna in the Temple and the marvel of the teachers of the Law who listened to the wisdom of the child Jesus. We then need to peer into those thirty long years when Jesus earned his keep by the work of his hands, reciting the traditional prayers and expressions of his people’s faith and coming to know that ancestral faith until he made it bear fruit in the mystery of the Kingdom. This is the mystery of Christmas and the secret of Nazareth, exuding the beauty of family life! It was this that so fascinated Francis of Assisi, Thérèse of the Child Jesus and Charles de Foucauld, and continues to fill Christian families with hope and joy.

      66. “The covenant of love and fidelity lived by the Holy Family of Nazareth illuminates the principle which gives shape to every family, and enables it better to face the vicissitudes of life and history. On this basis, every family, despite its weaknesses, can become a light in the darkness of the world. ‘Nazareth teaches us the meaning of family life, its loving communion, its simple and austere beauty, its sacred and inviolable character. May it teach how sweet and irreplaceable is its training, how fundamental and incomparable its role in the social order’ (Paul VI, Address in Nazareth, 5 January 1964).”⁵⁸

The Family in the Documents of the Church

      67. The Second Vatican Council, in its Pastoral Constitution Gaudium et Spes, was concerned “to promote the dignity of marriage and the family (cf. Nos. 47-52).” The Constitution “defined marriage as a community of life and love (cf. 48), placing love at the center of the family…. ‘True love between husband and wife’ (49) involves mutual self-giving, includes and integrates the sexual and affective dimensions, in accordance with God’s plan (cf. 48-49).” The conciliar document also emphasizes “the grounding of the spouses in Christ. Christ the Lord ‘makes himself present to the Christian spouses in the sacrament of marriage’ (48) and remains with them. In the Incarnation, he assumes human love, purifies it and brings it to fulfillment. By his Spirit, he gives spouses the capacity to live that love, permeating every part of their lives of faith, hope and charity. In this way, the spouses are consecrated and by means of a special grace build up the Body of Christ and form a domestic church (cf. Lumen Gentium, 11), so that the Church, in order fully to understand her mystery, looks to the Christian family, which manifests her in a real way.”⁵⁹

      68. “Blessed Paul VI, in the wake of the Second Vatican Council, further developed the Church’s teaching on marriage and the family. In a particular way, with the Encyclical Humanae Vitae he brought out the intrinsic bond between conjugal love and the generation of life: ‘Married love requires of husband and wife the full awareness of their obligations in the matter of responsible parenthood, which today, rightly enough, is much insisted upon, but which at the same time must be rightly understood…. The exercise of responsible parenthood requires that husband and wife, keeping a right order of priorities, recognize their own duties towards God, themselves, their families and human society’ (No. 10). In the Apostolic Exhortation Evangelii Nuntiandi, Paul VI highlighted the relationship between the family and the Church.”⁶⁰

      69. “Saint John Paul II devoted special attention to the family in his catecheses on human love, in his Letter to Families Gratissimam Sane and particularly in his Apostolic Exhortation Familiaris Consortio. In these documents, the Pope defined the family as ‘the way of the Church.’ He also offered a general vision of the vocation of men and women to love, and proposed basic guidelines for the pastoral care of the family and for the role of the family in society. In particular, by treating conjugal love (cf. No. 13), he described how spouses, in their mutual love, receive the gift of the Spirit of Christ and live their call to holiness.”⁶¹

      70. “Pope Benedict XVI, in his Encyclical Deus Caritas Est, returned to the topic of the truth of the love of man and woman, which is fully illuminated only in the love of the crucified Christ (cf. No. 2). He stressed that ‘marriage based on an exclusive and definitive love becomes an icon of the relationship between God and his people, and vice versa. God’s way of loving becomes the measure of human love’ (11). Moreover, in the Encyclical Caritas in Veritate, he highlighted the importance of love as a principle of life in society (cf. 44), a place where we learn the experience of the common good.”⁶²

The Sacrament of Matrimony

      71. “Scripture and Tradition give us access to a knowledge of the Trinity, which is revealed with the features of a family. The family is the image of God, who is a communion of persons. At Christ’s baptism, the Father’s voice was heard, calling Jesus his beloved Son, and in this love we can recognize the Holy Spirit (cf. Mk 1:10-11). Jesus, who reconciled all things in himself and redeemed us from sin, not only returned marriage and the family to their original form, but also raised marriage to the sacramental sign of his love for the Church (cf. Mt 19:1-12; Mk 10:1-12; Eph 5:21-32). In the human family, gathered by Christ, ‘the image and likeness’ of the Most Holy Trinity (cf. Gen 1:26) has been restored, the mystery from which all true love flows. Through the Church, marriage and the family receive the grace of the Holy Spirit from Christ, in order to bear witness to the Gospel of God’s love.”⁶³

      72. The sacrament of marriage is not a social convention, an empty ritual or merely the outward sign of a commitment. The sacrament is a gift given for the sanctification and salvation of the spouses, since “their mutual belonging is a real representation, through the sacramental sign, of the same relationship between Christ and the Church. The married couple are therefore a permanent reminder for the Church of what took place on the cross; they are for one another and for their children witnesses of the salvation in which they share through the sacrament.”⁶⁴ Marriage is a vocation, inasmuch as it is a response to a specific call to experience conjugal love as an imperfect sign of the love between Christ and the Church. Consequently, the decision to marry and to have a family ought to be the fruit of a process of vocational discernment.

      73. “Mutual self-giving in the sacrament of Matrimony is grounded in the grace of baptism, which establishes the foundational covenant of every person with Christ in the Church. In accepting each other, and with Christ’s grace, the engaged couple promise each other total self-giving, faithfulness and openness to new life. The couple recognizes these elements as constitutive of marriage, gifts offered to them by God, and take seriously their mutual commitment, in God’s name and in the presence of the Church. Faith thus makes it possible for them to assume the goods of marriage as commitments that can be better kept through the help of the grace of the sacrament…. Consequently, the Church looks to married couples as the heart of the entire family, which, in turn, looks to Jesus.”⁶⁵ The sacrament is not a “thing” or a “power,” for in it Christ himself “now encounters Christian spouses…. He dwells with them, gives them the strength to take up their crosses and so follow him, to rise again after they have fallen, to forgive one another, to bear one another’s burdens.”⁶⁶ Christian marriage is a sign of how much Christ loved his Church in the covenant sealed on the cross, yet it also makes that love present in the communion of the spouses. By becoming one flesh, they embody the espousal of our human nature by the Son of God. That is why “in the joys of their love and family life, he gives them here on earth a foretaste of the wedding feast of the Lamb.”⁶⁷ Even though the analogy between the human couple of husband and wife, and that of Christ and his Church, is “imperfect,”⁶⁸ it inspires us to beg the Lord to bestow on every married couple an outpouring of his divine love.

      74. Sexual union, lovingly experienced and sanctified by the sacrament, is in turn a path of growth in the life of grace for the couple. It is the “nuptial mystery”.⁶⁹ The meaning and value of their physical union is expressed in the words of consent, in which they accepted and offered themselves each to the other, in order to share their lives completely. Those words give meaning to the sexual relationship and free it from ambiguity. More generally, the common life of husband and wife, the entire network of relations that they build with their children