Matrimonio y familia: cuestiones pastorales

Abstract

The author describes the numerous and varied problems which today face the pastoral action of the Church and he proposes two theses: First. The problems of matrimonial pastoral theology appear to be provoked in some way by what we can term "hedonist materialism". This ideology, 'which is shared by many of our contemporaries, is characterised a) by the primacy given to what is material and economic, b) by the search for material pleasure as the end of human life, c) by the rejection of the ideals of self-giving and personal sacrifice, as a consequence of the loss of spiritual values. Second. The different problems relating to marriage and the family are in reality expressions of a root problem: what is the true human and christian identity of marriage. And more specifically, what is the nature of nuptial love and its influence on the conjugal life. Any serious pastoral approach in this field should, therefore, clearly take .into account these two points. Beforehand, however, it is necessary to consider another factor. There exists a theological confusionism which has come about in the years which followed Vatican Council II, years which Ph. Delhaye has called the "metacouncil". To sum it up, many authors present as opposed the teaching on marriage of Vatican Council II and that of earlier Magisterium. This interpretation deforms the personalism of Vatican Council II and confuses it with an absolute autonomy of man. This theory sustains that the love of the spouses (described in practice with terms proper to hedonist materialism) is the essence of marriage and it subordinates to this love both the procreative end, which it reduces to a "possibility", and the permanence of the bond -it cannot be considered as indissoluble- and the very institution of marriage, which then "would not transcend the will of the individuals, the spontaneous plans of the couples" (JOHN PAUL II to the Council of the Secretariat of the Synod, 25-III-1980). There is need for a new meditation on part II, chapter I of Gaudium et Spes, in the light of the Acts of the Council, of the Encyclical Humanae vitae and of the pontifical Magisterium, especially that of the present Pope, John Paul II. Consent or alliance constitutes what is called "love" and the “community of life and love" between the spouses is a commitment and a task which springs from the love expressed in the alliance. This outlook helps one see the reason for the indissolubility of the conjugal bond. Another fundamental element is the inseparability of the unitive aspects from fecundity in the expressions of conjugal love: the concepts of person and nature show how love leads to the "yes" of the spouses and from this "yes" -which is the first expression of freedom- the spouses are united in the conjugal act, which is, at the same time, love and openness to the mystery of life. Pastoral action should, therefore, be centered on a renewed exercise of the ministerium verbi: tireless preaching of the human and christian identity of conjugal love. Lively and doctrinally rich preaching will give the faithful the necessary catechetical, sacramental, spiritual and moral support which a permissive and conformist pastoral approach withdraws. This ministerium verbi, on the one hand, should clarify (it is a duty of the Bishops, with the cooperation of the theologians) and, on the other hand, it should transmit the doctrine to the people (the ordinary task of the priests). The first task requires clarity, not ambiguity. It has to be said very clearly that the doctrine on marriage has not changed. It is necessary to "strengthen the convictions of christians" as John Paul II has set as aim for the forthcoming Synod. With respect to the second task -transmitting-, it is important to insist that one must speak with courage, presenting the christian ideal of marriage in all its force and beauty, as well as in its demanding nature. In relation to this last point, there is a need that priests once again come to have a sense of their sacerdotal and ministerial vocation. Finally, it is necessary that the attention of the pastors be given, in the first place, to the practising normal marriages and to young people with the aim of consolidating them in the faith and thus achieving, through them, a multiplier effect, "in present conditions, the evangelisation of families will be carried out above all through other families" (JOHN PAUL II to the Secretariat of the Synod).