Wednesday, March 22, 2017


This article puts together the key points of the Pope Francis' advice to couples preparing for marriage which are contained in Amoris Laetitia. It also contains the sections on Preparing the Marriage Celebration and the First Years of Marriage. 

Sub-headings were added to facilitate reading. 


·         Discover beauty of marriage. We need to help young people discover the dignity and beauty of marriage. They should be helped to perceive the attraction of a complete union that elevates and perfects life in society, gives sexuality its deepest meaning, and benefits children by offering them the best context for their growth and development.

·         To understand the mystery of family, remember God’s infinite love. In and among families, the Gospel message should always resound; the core of that message, the kerygma: 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.

·         Virtues; chastity. The importance of the virtues needs to be included. Among these, chastity proves invaluable for the genuine growth of love between persons.

·         Grounded on baptism as covenant with Christ. Marriage preparation should be grounded in the process of Christian initiation by bringing out the connection between marriage, baptism and the other sacraments…"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". 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."

·         Initiation into sacrament of matrimony. Marriage preparation should be a kind of "initiation" to the sacrament of matrimony, providing couples with the help they need to receive the sacrament worthily and to make a solid beginning of life as a family.

·         First objective in preparation: love this person. The primary objective is to help each to learn how to love this very real person with whom he or she plans to share his or her whole life. Learning to love someone does not happen automatically, nor can it be taught in a workshop just prior to the celebration of marriage. For every couple, marriage preparation begins at birth. What they received from their family should prepare them to know themselves and to make a full and definitive commitment.

·         Marriage: unconditional choice and daily renewal. Those best prepared for marriage are probably those who learned what Christian marriage is from their own parents, who chose each other unconditionally and daily renew this decision.

·         Recognize future risks. Assist engaged couples to recognize eventual problems and risks. In this way, they can come to realize the wisdom of breaking off a relationship whose failure and painful aftermath can be foreseen. In their initial enchantment with one another, couples can attempt to conceal or relativize certain things and to avoid disagreements; only later do problems surface.

·         Discuss expectations. For this reason, they should be strongly encouraged to discuss what each expects from marriage, what they understand by love and commitment, what each wants from the other and what kind of life they would like to build together. Such discussions would help them to see if they in fact have little in common and to realize that mutual attraction alone will not suffice to keep them together. Nothing is more volatile, precarious and unpredictable than desire. The decision to marry should never be encouraged unless the couple has discerned deeper reasons that will ensure a genuine and stable commitment.

·         Firm resolve to face sacrifice: trust. In any event, if one partner clearly recognizes the other's weak points, he or she needs to have a realistic trust in the possibility of helping to develop the good points that counterbalance them, and in this way to foster their human growth. This entails a willingness to face eventual sacrifices, problems and situations of conflict; it demands a firm resolve to be ready for this.

·         Detect danger signals. Reveal self and know the other. Couples need to be able to detect danger signals in their relationship and to find, before the wedding, effective ways of responding to them. Sadly, many couples marry without really knowing one another. They have enjoyed each other's company and done things together, but without facing the challenge of revealing themselves and coming to know who the other person truly is.

·         Marriage as life-long calling. Both short-term and long-term marriage preparation should ensure that the couple do not view the wedding ceremony as the end of the road, but instead embark upon marriage as a lifelong calling based on a firm and realistic decision to face all trials and difficult moments together. The pastoral care of engaged and married couples should be centered on the marriage bond, assisting couples not only to deepen their love but also to overcome problems and difficulties. This involves not only helping them to accept the Church's teaching and to have recourse to her valuable resources, but also offering practical programs, sound advice, proven strategies and psychological guidance. All this calls for a pedagogy of love, attuned to the feelings and needs of young people and capable of helping them to grow interiorly.

·         Helpful resources, especially Confession. Marriage preparation should also provide couples with the names of places, people and services to which they can turn for help when problems arise. It is also important to remind them of the availability of the sacrament of Reconciliation, which allows them to bring their sins and past mistakes, and their relationship itself, before God, and to receive in turn his merciful forgiveness and healing strength.


·         Avoid focusing on material preparation. Simple celebration to prioritize love. Short-term preparations for marriage tend to be concentrated on invitations, clothes, the party and any number of other details that tend to drain not only the budget but energy and joy as well. The spouses come to the wedding ceremony exhausted and harried, rather than focused and ready for the great step that they are about to take. The same kind of preoccupation with a big celebration also affects certain de facto unions; because of the expenses involved, the couple, instead of being concerned above all with their love and solemnizing it in the presence of others, never get married. Here let me say a word to fianc├ęs. Have the courage to be different. Don't let yourselves get swallowed up by a society of consumption and empty appearances. What is important is the love you share, strengthened and sanctified by grace. You are capable of opting for a more modest and simple celebration in which love takes precedence over everything else. Pastoral workers and the entire community can help make this priority the norm rather than the exception.

·         Learn and appreciate the meaning of the liturgical celebration. In their preparation for marriage, the couple should be encouraged to make the liturgical celebration a profound personal experience and to appreciate the meaning of each of its signs. In the case of two baptized persons, the commitment expressed by the words of consent and the bodily union that consummates the marriage can only be seen as signs of the covenantal love and union between the incarnate Son of God and his Church. In the baptized, words and signs become an eloquent language of faith. The body, created with a God-given meaning, "becomes the language of the ministers of the sacrament, aware that in the conjugal pact there is expressed and realized the mystery that has its origin in God himself".

·         Words of consent: involve totality of the future. At times, the couple does not grasp the theological and spiritual import of the words of consent, which illuminate the meaning of all the signs that follow. It needs to be stressed that these words cannot be reduced to the present; they involve a totality that includes the future: "until death do us part". The content of the words of consent makes it clear that "freedom and fidelity are not opposed to one another; rather, they are mutually supportive, both in interpersonal and social relationships. Indeed, let us consider the damage caused, in our culture of global communication, by the escalation of un-kept promises... Honoring one's word, fidelity to one's promises: these are things that cannot be bought and sold. They cannot be compelled by force or maintained without sacrifice".

·         Sacrament influences whole of married life. "Many [young people] concentrate on their wedding day and forget the life-long commitment they are about to enter into". They need to be encouraged to see the sacrament not as a single moment that then becomes a part of the past and its memories, but rather as a reality that permanently influences the whole of married life. The procreative meaning of sexuality, the language of the body, and the signs of love shown throughout married life, all become an "uninterrupted continuity of liturgical language" and "conjugal life becomes in a certain sense liturgical".

·         Meditate on readings and signs. The couple can also meditate on the biblical readings and the meaningfulness of the rings they will exchange and the other signs that are part of the rite.

·         Pray together and consecrate love to Mary. Nor would it be good for them to arrive at the wedding without ever having prayed together, one for the other, to seek God's help in remaining faithful and generous, to ask the Lord together what he wants of them, and to consecrate their love before an image of the Virgin Mary.


·         Marriage only for those who freely choose to love. It is important that marriage be seen as a matter of love, that only those who freely choose and love one another may marry. When love is merely physical attraction or a vague affection, spouses become particularly vulnerable once this affection wanes or physical attraction diminishes. Given the frequency with which this happens, it is all the more essential that couples be helped during the first years of their married life to enrich and deepen their conscious and free decision to have, hold and love one another for life. Often the engagement period is not long enough, the decision is precipitated for various reasons and, what is even more problematic, the couple themselves are insufficiently mature. As a result, the newly married couple need to complete a process that should have taken place during their engagement.

·         Marriage does not happen once for all: active role in life-long project.  Another great challenge of marriage preparation is to help couples realize that marriage is not something that happens once for all. Their union is real and irrevocable, confirmed and consecrated by the sacrament of matrimony. Yet in joining their lives, the spouses assume an active and creative role in a lifelong project. Their gaze now has to be directed to the future that, with the help of God's grace, they are daily called to build. For this very reason, neither spouse can expect the other to be perfect. Each must set aside all illusions and accept the other as he or she actually is: an unfinished product, needing to grow, a work in progress. A persistently critical attitude towards one's partner is a sign that marriage was not entered into as a project to be worked on together, with patience, understanding, tolerance and generosity. Slowly but surely, love will then give way to constant questioning and criticism, dwelling on each other's good and bad points, issuing ultimatums and engaging in competition and self-justification. The couple then prove incapable of helping one another to build a mature union. This fact needs to be realistically presented to newly married couples from the outset, so that they can grasp that the wedding is "just the beginning". By saying "I do", they embark on a journey that requires them to overcome all obstacles standing in the way of their reaching the goal. The nuptial blessing that they receive is a grace and an incentive for this journey. They can only benefit from sitting down and talking to one another about how, concretely, they plan to achieve their goal.

·         Hope that others can change. Love does not despair of the future: the hope of one who knows that others can change, mature and radiate unexpected beauty and untold potential. This does not mean that everything will change in this life. It does involve realizing that, though things may not always turn out as we wish, God may well make crooked lines straight and draw some good from the evil we endure in this world.

·         Hope enables looking beyond problems. I recall an old saying: still water becomes stagnant and good for nothing. If, in the first years of marriage, a couple's experience of love grows stagnant, it loses the very excitement that should be its propelling force. Young love needs to keep dancing towards the future with immense hope. Hope is the leaven that, in those first years of engagement and marriage, makes it possible to look beyond arguments, conflicts and problems and to see things in a broader perspective. It harnesses our uncertainties and concerns so that growth can take place. Hope also bids us live fully in the present, giving our all to the life of the family, for the best way to prepare a solid future is to live well in the present.

·         Put other’s happiness ahead of my own. This process occurs in various stages that call for generosity and sacrifice. The first powerful feelings of attraction give way to the realization that the other is now a part of my life. The pleasure of belonging to one another leads to seeing life as a common project, putting the other's happiness ahead of my own, and realizing with joy that this marriage enriches society.

·         Negotiate out of mutual love. As love matures, it also learns to "negotiate". Far from anything selfish or calculating, such negotiation is an exercise of mutual love, an interplay of give and take, for the good of the family. At each new stage of married life, there is a need to sit down and renegotiate agreements, so that there will be no winners and losers, but rather two winners. In the home, decisions cannot be made unilaterally, since each spouse shares responsibility for the family; yet each home is unique and each marriage will find an arrangement that works best.

·         Avoid unduly high expectations. Among the causes of broken marriages are unduly high expectations about conjugal life. Once it becomes apparent that the reality is more limited and challenging than one imagined, the solution is not to think quickly and irresponsibly about separation, but to come to the sober realization that married life is a process of growth, in which each spouse is God's means of helping the other to mature. Change, improvement, the flowering of the good qualities present in each person — all these are possible. Each marriage is a kind of "salvation history", which from fragile beginnings — thanks to God's gift and a creative and generous response on our part — grows over time into something precious and enduring. Might we say that the greatest mission of two people in love is to help one another become, respectively, more a man and more a woman?

·         Help the other shape own identity. Fostering growth means helping a person to shape his or her own identity. Love is thus a kind of craftsmanship. When we read in the Bible about the creation of man and woman, we see God first forming Adam (cf. Gen 2:7); he realizes that something essential is lacking and so he forms Eve and then hears the man exclaim in amazement, "Yes, this one is just right for me!" We can almost hear the amazing dialogue that must have taken place when the man and the woman first encountered one another. In the life of married couples, even at difficult moments, one person can always surprise the other, and new doors can open for their relationship, as if they were meeting for the first time. At every new stage, they can keep "forming" one another. Love makes each wait for the other with the patience of a craftsman, a patience which comes from God.

·         Be generous in giving life: children as gifts. Encourage newly married couples to be generous in bestowing life. "In accord with the personal and fully human character of conjugal love, family planning fittingly takes place as the result a consensual dialogue between the spouses, respect for times and consideration of the dignity of the partner. Counter a mentality that is often hostile to life... Decisions involving responsible parenthood presupposes the formation of conscience, which is 'the most secret core and sanctuary of a person. There each one is alone with God, whose voice echoes in the depths of the heart' (Gaudium et Spes, 16). The more the couple tries to listen in conscience to God and his commandments (cf. Rom 2:15), and is accompanied spiritually, the more their decision will be profoundly free of subjective caprice and accommodation to prevailing social mores". "[The couple] will make decisions by common counsel and effort. Let them thoughtfully take into account both their own welfare and that of their children, those already born and those which the future may bring. For this accounting they need to reckon with both the material and the spiritual conditions of the times as well as of their state in life. Finally, they should consult the interests of the family group, of temporal society and of the Church herself. The parents themselves and no one else should ultimately make this judgment in the sight of God". Moreover, "the use of methods based on the 'laws of nature and the incidence of fertility' (Humanae Vitae, 11) are to be promoted, since 'these methods respect the bodies of the spouses, encourage tenderness between them and favor the education of an authentic freedom' (Catechism of the Catholic Church, 2370). Greater emphasis needs to be placed on the fact that children are a wonderful gift from God and a joy for parents and the Church. Through them, the Lord renews the world".

·         Some practical suggestions: planning free time together, moments of recreation with the children, different ways of celebrating important events, shared opportunities for spiritual growth.

·         Develop a routine that bonds. Encourage young married couples to develop a routine that gives a healthy sense of closeness and stability through shared daily rituals. These could include a morning kiss, an evening blessing, waiting at the door to welcome each other home, taking trips together and sharing household chores. Yet it also helps to break the routine with a party, and to enjoy family celebrations of anniversaries and special events. We need these moments of cherishing God's gifts and renewing our zest for life. As long as we can celebrate, we are able to rekindle our love, to free it from monotony and to color our daily routine with hope.

·         Grow in faith. Encourage families to grow in faith. This means encouraging frequent confession, spiritual direction and occasional retreats. It also means encouraging family prayer during the week, since "the family that prays together stays together".

Related article:

Engagement: looking forward to marriage

Tuesday, March 7, 2017

Strategic Directions of the Prelature of Opus Dei 2017: Action Items Relevant to Formators

Last March 3, the website of Opus Dei published the Letter of the Prelate of Opus Dei containing the resolutions of the General Congress which delineates the strategic directions of the Prelature under its new head, Msgr. Fernando Ocariz. 

Since the letter covers apostolic undertakings like schools and other educational initiatives, here is a list of the priority action items in outline form that are relevant to formators in schools whose inspiration comes from the teachings of St. Josemaria and Opus Dei. 

Action Items Relevant to Religion Teachers, Mentors and other Formators

St. Josemaria: not true that people are closed to the faith. To everyone, announce Jesus Christ.

All with Peter to Jesus through Mary
Reaffirm filial union with Pope

Build on rock
Renew desire to incarnate and communicate spirit of Opus Dei, the teachings of St. Josemaria 

Current Challenges in the Adventure of Formation
In the first place, the centrality of the Person of Jesus Christ.
This means:
Go deeper into contemplative prayer in the midst of the world, and to help others to walk in paths of contemplation;
Rediscover value of ascetical means;
Reach whole person: intelligence, will, heart, relationships with others;
Foster inner freedom, to do things out of love;
Help to think, so decide with personal responsibility;
Trust in the grace of God, to deal with voluntarism [relying on willpower alone] and sentimentality [influenced by feelings than by thought]
Expound the ideal of the Christian life not confused with perfectionism, teaching to live with one's own weakness and that of others;
Take on attitude of hopeful abandonment, based on divine filiation.

Seek resources for the development of apostolic work
Students must have great desires to build society
Promote in all a great professional drive
Renewed urgency: Promote many vocations
Dynamism of “going forth.”
More necessary: Give priority to personal dealings: brings greatest fruit

Giving and receiving formation
First place: supernatural means
Effort to (a) use understandable language, positive, encouraging, hopeful, (b) facilitate the active participation of those attending; (c) show the practical impact on family and social life, so that the unity of life grows
Sincere interest for others
Training and formation of those in personal spiritual direction, priests or laity
Strengthen the Christian identity of the undertaking, the quality of its management and the service offered to society

In the Church
Develop mutual appreciation among the faithful of the Church: relationship with people of other institutions and realities of the Church
Deal closely with Bishops and priests of geographical area, and to collaborate with them if possible
Collaborate in catechesis, premarital courses, social work, in parishes or other places that need it
New apostolic challenges
All including young to be protagonists of new culture, new legislation, new fashion. To overcome the contemporary relativist mentality
Continuous self-improvement in gift of tongues. Empathy: take into account concerns of neighbor; not to overwhelm, not to fall into monologue; respect the dignity of each person, over and above their errors
Get help of experts to understand complex areas. Demand for professional competency: to perfect creation
Form those experts
Develop, with prudence and with daring, a plan of formation adapted to each person
Train opinion leaders; to promote information initiatives; use social networks
Importance of witness so as to be heard. Present attractive witnesses of Christian life.
Full support to undertakings [schools]. Through schools, make it possible that more people are dealt with
Start new educational centers from the earliest childhood: form parents and children.

Importance of family
Families to learn deep meaning of the virtue of hope
Study practical ways to support mutual love between spouses and Christian life in families, to promote the sacramental life of grandparents, parents and children, especially frequent confession [family catechesis]
Create public opinion in favor of large families and reinforce the attention to these families who are already in contact
Priority: Guiding and educating families [Educhild, etc]
Initiatives to reach many young families

Apostolate with youth
Young as apple of our eyes
Clear priority of formation of the young: Help to become souls of prayer, talk and listen to God
They learn value of true friendship, the importance of study, reading and professional excellence to serve the Church and society; fortitude, temperance, service
They learn to give reason for their faith
Help youth and their parents to value attractiveness of a total self-giving to God, and vocation to form a Christian family
Develop attractive ways to continue dealings with graduates (former parents and students): young professionals, single or newly married. Professionalize alumni associations
Young and married: do works of mercy, spiritual and corporal
Deep study of Social Doctrine of the Church, through courses and conferences
Promote research with wide impact. Collaborate with prestigious intellectuals 

Some priorities
Spread of the complete works of Saint Josemaria
First priority above all: union with God, starting with contemplating Jesus. Jesus in Bread and Word
Important: Accompany the family and the young
Urgent: enlarge the heart: tenderness to all poor, in need