Videoconference November 28^th 2003

Bishop Gerhardt Ludwig Müller

In the Apostolic Exhortation "Familiaris consortio" dated November 22^nd 1981, Pope John Paul II discussed in an exceptional manner the duties of the Christian family. In practice he undertook an analysis of the social foundations of marriage and the family, the importance of which is always relevant. Social change undermines the foundations of sacramental marriage. Misunderstood ideals of freedom, individualistic aspirations and the dissolution of sacramental marriage as the anthropological ideal of a common concept of life gradually show their uselessness.

If one looks to the 25 years of the pontificate of John Paul II one notices that on many occasions descent, education, marital faithfulness and social and ecclesial responsibility have been the subject of his teaching.

Humankind is the great subject of the "Familiaris consortio". The origins, personality, development and social responsibility of man and his duty to bear witness to the Gospel are all aspects of the human reality fulfilled within the family.

The conjugal bond between a man and a woman is the image of God’s loving attitude to humankind. Hence marriage is always "the foundation of the wider community of the family, since the very institution of marriage and conjugal love are ordained to the procreation and education of children, in whom they find their crowning." (no.14) . In the strength of their reciprocal gift the bride and groom offer, within the highest possible gift (See ibidem), a new human life in need of loving safety and guiding. The Father, the mother and the new human being compose a unity wanted by God. As parents they receive from God the gift of a new responsibility: to lead the young person to faith in God the Creator. The family’s personal community hence becomes the primary cell and the most important element of a mature faith. In this predicament, the family defends life for the first time, because it opens to the young person, to the child, the path of its authentic humanity which must be indicated as the objective during the first years of life. Christian anthropology teaches us that authentic humanity consists in acknowledging one’s own dependence on God the Creator. This is a dependence that leads us to greater freedom, the freedom of God’s children. "Familiaris consortio" also knows that a successful introduction to acknowledging faith can only occur within the love of the people composing a family: "The inner principle of that task, its permanent power and its final goal is love: without love the family is not a community of persons and, in the same way, without love the family cannot live, grow and perfect itself as a community of persons" (18). Increasingly complex inalienable anthropological structures are set up against metaphysical relativism. The Persona, the intangibility of the persona, freedom and personal responsibility are no longer considered achievable or explainable on their own. Education is seen less and less as the expression of parental love. Transmitting life, parents’ rights and duties to educate their children and therefore protect the fundamental values of human life and introducing their children to the faith and to the Church are the expression of undivided love for one’s children. Marriage protects life, for the very reason that it wishes to educate, it wishes to lead to faith and therefore open the path to authentic humanity for the child. Indicating the path towards humanity is the objective of a loyal education arising from the strong love of parents. Hence "Familiaris consortio" defends humankind. John Paul II wishes that all men should receive this education.

Social responsibility beyond the world of family intimacy is also important. Starting from the

principle that the family is the "First and Vital Cell of Society", (no. 42), it is possible to state that

its social responsibility cannot be underestimated. "The family has vital and organic links with

itself." (ibidem)

Families’ open attitude to the surrounding environment is part of their responsibilities as society’s vital cell. Within the family, children are supported and guided to become valid and responsible members of society. If they come from solid marriages, they are the sign of love that is the gift of self and of commitment and that cares about the good of others, mature and responsible people committed to the edification of society. Humankind’s right to live in peace and harmony, to worry about itself and its own family can be satisfied and implemented only within the family as a symbol of committed love.

The social responsibility of families, in addition to the political responsibility of participation in legislation, must be considered above all symbolically. The meaning of "justice and reconciliation, fraternity and peace" and in which manner they can be promoted and spread" must be clear in families (See 48). Just like a "small-scale Church" the family is called upon to "to be a sign of unity for the world and in this way to exercise its prophetic role by bearing witness to the Kingdom and peace of Christ, towards which the whole world is journeying." (ibidem)

Through its duty to announce the family is therefore called upon to "take part actively and responsibly in the mission of the Church in a way that is original and specific, by placing itself, in what it is and what it does as an "intimate community of life and love," at the service of the Church and of society" (no. 50).

The sacrament of matrimony, and the family resulting from this, are the fundamental preconditions for a valid education. The Church’s safety and its guiding towards the faith are humankind’s mainstays. Showing man his original essence, allowing him to perceive himself as God’s creature are the duties of those who defend humankind.