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I

CALLINGS IN LIFE

We belong to God and anyone who has knowledge of God gives us a hearing, while
anyone who is not of God refuses to hear us. Thus do we distinguish the spirit of truth
from the spirit of deception. (1 John 4:6)
Beloved, if God has loved us so, we must have the same love for one another. No one
has ever seen God. Yet if we love one another God dwells in us, and his love is brought
to perfection in us. (1 John 4:11-12)
God who created man out of love also calls him to love the fundamental innate
vocation of every being. For man is created in the image and likeness of God who is
himself love. Since God created him man and woman, their mutual love becomes an
image of the absolute and unfailing love with which God loves us. It is good, very good,
in the Creators eyes. And this love which God blesses is intended to be fruitful and to
be realized in the common work of watching over creation: And God blessed them, and
God said to them: Be fruitful and multiply, and fill the earth and subdue it . (CCC
1604)
The dignity of the human person is rooted in his creation in the image and likeness of
God; it is fulfilled in his vocation to divine beatitude. It is essential to a human being
freely to direct himself to this fulfillment. By his deliberate actions, he human person
does, or does not, conform to the good promised by God and attested by moral
conscience. Human beings make their own contribution to their interior growth; they
make their own sentient and spiritual lives into means of this growth. With the help of
grace they grow in virtue, avoid sin, and if they sin, they entrusts themselves as did the
prodigal son to the mercy of our Father in heaven. In this way they attain to the
perfection of charity. (CCC 1700)
The very differences which the Lord has willed to put between the members of his
body serve its unity and mission. For in the church there is diversity of ministry but
unity of mission. To the apostles and their successors Christ has entrusted the office of
teaching, sanctifying and governing in his name and by his power. But the laity are
made to share in the priestly, prophetical and kingly office of Christ; they have therefore,
in the church and in the world, their own assignment in the mission of the whole People
of God. Finally, from both groups (hierarchy and laity) there exists Christian faithful
who are consecrated to God in their own special manner and serve the salvific mission
of the church through the profession of the evangelical counsels. (CCC 873)
We must also remember the great number of single persons who, because of the
particular circumstances in which they have to live often not of their choosing are
especially close to Jesus heart and therefore deserve the special affection and active
solicitude of the church, especially of pastors. Many remain without a family, often due
to conditions of poverty. Some live their situation in the spirit of the Beatitudes, serving
God and neighbor in exemplary fashion. The doors of homes, the domestic churches
and of the great family which is the church must be open to all of them. No one is
without a family in this world: the church is a home and family to everyone, especially
those who labor and are heavily laden. (CCC 1658)

VOCATIONS/CALLINGS IN:
1 Consecrated Celibacy
a Priesthood
b Religious Life
2 Single Blessedness
3 Married Life
Different Professions
a Stability
b Security
c Fulfillment in life
Everyone who is baptized is called to a life of holiness. All the faithful of Christ are
invited to strive for the holiness and perfection of their own proper state.
The Christian faithful, inasmuch as they have been incorporated in Christ through
baptism, are called to exercise the mission which God has entrusted to the
church to fulfill in the world, in accord with the condition proper to each one.
In the church, there is diversity of ministry but unity of mission. All the vocations
are directed towards the building up of the Body of Christ.

II

PERSONALITY GROWTH & MATURITY

Predisposing Factors:
1
2
3
4

Heredity
Environment
Education
Sacramental Grace

CCC 1700
Sanctifying grace is the gratuitous gift of his life that God makes to us; it is infused by
the Holy Spirit into the soul to heal it of sin and to sanctify it. (CCC 2023)
Like conversion, justification has two aspects. Moved by grace, man turns towards
God and away from sin, and so accepts forgiveness and righteousness from on high.
(CCC 2018)
Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But
grace also includes the gifts that the Spirit grants us to associate us with his work, to
enable us to collaborate in the salvation of others and in the growth of the Body of
Christ, the Church. There are sacramental graces, gifts proper to the different
sacraments. There are furthermore special graces, also called charisms after the Greek
term used by St. Paul and meaning favor, gratuitous gift, benefit. Whatever their
character sometimes it is extraordinary, such as the gift of miracles, or of tongues
charisms are oriented toward sanctifying grace, and are intended for the common

good of the Church. They are at the service o f charity which builds up the
Church.(CCC 2003)
The Beatitudes are at the heart of Jesus teaching. They take up the promises made
to the chosen people since Abraham. The Beatitudes fulfill the promises by ordering
them no longer merely to the possession of a territory, but to the kingdom of heaven:
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they shall be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Blessed are the merciful, for they shall obtain mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called sons of God.
Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom
of heaven.
Blessed are you when men revile you and persecute you and utter all kinds of evil
against you falsely on my account.
Rejoice and be glad, for your reward is great in heaven. (CCC 1716)
The Beatitudes depict the countenance of Jesus Christ and portray his charity.
They express the vocation of the faithful associated with the glory of his Passion and
Resurrection; they shed light on the actions and attitudes characteristic of the Christian
life; they are the paradoxical promises that sustains hope in the midst of tribulations;
they proclaim the blessings and rewards already secured, however dimly, for Christs
disciples; they have begun in the life of the Virgin Mary and all the saints. (CCC 1717)
The Beatitudes respond to the natural desire for happiness. This desire is of divine
origin: God has placed it in the human heart in order to draw man to the One who alone
can fulfill it:
We all want to live happily; in the whole human race there is no one who does
not assent to this proposition, even before it is fully articulated.
How is it, then that I seek you, Lord? Since in seeking you, my God, I seek a
happy life, let me seek you so that my soul may live, for my body draws life from my
soul and my soul draws life from you.
God alone satisfies. (CCC 1718)
The Beatitudes reveal the goal of human existence, the ultimate end of human acts:
God calls us to his own beatitude. This vocation is addressed to each individual
personally, but also to the Church as a whole, the new people made up of those who
have accepted the promise and live from it in faith. (CCC 1719)
The more one does what is good, the freer one becomes. There is no true freedom
except in the service of what is good and just. The choice to disobey and do evil is an
abuse of freedom andleads to the slavery of sin. (CCC 1733)

By his reason, man recognizes the voice of God which urges him to do what is good
and avoid what is evil. Everyone is obliged to follow this law, which makes itself heard
in conscience and is fulfilled in the love of God and neighbor. Living a moral life bears
witness to the dignity of the person.
(CCC 1706)
Man judges rightly that by his intellect he surpasses the material universe, for
he shares in the light of the divine mind. By relentlessly employing his talents through
the ages he has indeed made progress in the practical sciences and in technology and
in the liberal arts. In our times he has won superlative victories, especially in his
probing of the material world and in subjecting it to himself. Still he has always
searched for more penetrating truths, and finds them. For his intelligence is not
confined to observable date alone, but can with genuine certitude attain to reality itself
as knowable, though in consequence of sin that certitude is partly obscured and
weakened.
The intellectual nature of the human person is perfected by wisdom and needs to
be, for wisdom gently attracts the mind of man to a quest and a love for what is true and
good. Steeped in wisdom, man passes through visible realities to those which are
unseen.
Our era needs such wisdom more than bygone ages if the discoveries made by
man are to be further humanized. For the future of the world stands in peril unless
wiser men are forthcoming. It should also be pointed out that many nations, poorer in
economic goods, are quite rich in wisdom and can offer noteworthy advantages to
others.
It is, finally, through the gift of the Holy Spirit that man comes by faith to the
contemplation and appreciation of the divine plan. (GS 15)
Hence this Second Vatican Council, having probed more profoundly into the
mystery o the Church, now addresses itself without hesitation, not only to the sons of
the Church and to all who invoke the name of Christ, but to the whole of humanity. For
the council yearns to explain to everyone how it conceives of the presence and activity
of the Church in the world of today.
Therefore. The council focuses its attention on the world of men, the whole
human family along with the sum of those realties in the midst of which it lives; that
world which is the theater of mans history, and the heir of his energies, his tragedies
and his triumphs; that world which the Christian sees as created and sustained by its
Makers love, fallen indeed into the bondage of sin, yet emancipated now by Christ,
Who was crucified and rose again to break the stranglehold of the personified evil, so
that the world will be fashioned anew according to Gods design and reach its
fulfillment. (GS2)
CHARACTERISTICS of a MATURING PERSON
1 Powerful & humble
2 Morally upright (prudent, self-disciplined, just and courageous)
3 Responsible: competent, committed, decisive, faces consequences, penitent
4

4 Loving: forgiving, compassionate, respectful, helpful


5 Self-sacrificing: patient, perseveres in doing good.
6 Full of Christian hope: exerts efforts for excellence but leaves the rest to Gods
mercy
DIMENSIONS FOR MATURITY:
1
2
3
4

Physical
Psychological
Social/Cultural
Spiritual

If ones genetic inheritance is a given that the individual cannot change, environment
and education could still modify his growth in character and personality. Education of
the moral conscience began at home by the parents in a lifelong project of the human
person endowed with reason and free-will.
Sanctifying grace, the gratuitous gift of Gods life to us, is infused by the Holy Spirit
into the soul to heal it of sin and to sanctify it.
It is within the embrace of the family where the virtues infused by the sacraments are
nurtured and protected. The child gets his first experience of God in the love and
authority of the parents who teach him to live as member of the community of faith.
Summing up all perfections in man, it is living a moral life that bears witness to his
dignity of person because true freedom is pursuing perfection by seeking and loving
what is true and good.
Human virtues are firm attitudes, stable dispositions, habitual perfections of
intellect and will that govern our actions, order our passions and guide our conduct
according to reason and faith. They make possible ease, self-mastery and joy in leading
a morally good life. The virtuous man is he who freely practices the good.
The moral virtues are acquired by human effort. They are the fruit and seed
of morally good acts; they dispose all the powers of the human being for communion
with the divine love. (CCC 1804)

Moral/Cardinal Virtues:
1
2
3
4

Prudence
Justice
Fortitude
Temperance

Theological
1 Faith
2 Hope
3 Charity/Love
It is within the embrace of the family where the virtues infused by the sacraments are
nurtured and protected. The child gets his first experience of God in the love and
authority of parents who teach him to live as member of the community of faith.
FULLY HUMAN IN SEXUALITY
1 Gods Design for Human Sexuality
2 The Creation of Man and Woman
3 Nuptial Meaning of the Body
2 Accounts/Traditions of Creation:
1. Yahwist (Gen 2: 18-25) sexuality, helpmate and companion
2. Priestly (Gen 1: 24-28) equality
a. Image and likeness of God
b. Stewards/caretakers of creation
Original Solitude:
1 Man is unique.
2 He is alone in having an exclusive relationship with God.
3 He realizes that though he becomes conscious of who he is, when alone, he is not
happy.
4 The union of man and woman in marriage is a way of imitating in the flesh the
Creators generosity and fecundity.
GS 48- God is the author of matrimony.
-

By its very nature, the institution of matrimony and conjugal love are ordained for
procreation/education of children
The saving power and presence of Christ thru the sacrament of matrimony thus
Christian spouses receive graces (duty & dignity of the state, fulfill conjugal and
family obligation, suffuse their lives with faith, hope, charity for the perfection of
their personalities, natural sanctification all for the glory of God, become good
parents who will give good religious education to their children and continue to be
living members of the family.

Sharing with other families= CHURCH


4 General tasks for the family:
1. Forming a community of persons
2. Serving life
3. Participating in the development of society
4. Sharing in the life and mission of the Church

Principles Derived from Scriptures


1 God gave man and woman an equal personal dignity.
2 Their differences and complementarity are oriented towards the goods of
marriage and the flourishing of married life.
3 Maleness and femaleness affect all aspects of the human person in the unity of
the body and soul.
Sex refers to the characteristics which on the biological, psychological and spiritual
levels make a person man or a woman, conditioning his progress toward maturity and
inclusion in the society.
Purposes/ Consequences (Implications of the Christian View of Sexuality):
1 Equality of personal dignity (gender equality)
2 Difference and complementarity
3 Mutual self-giving and reciprocity
4 Relationship in love and service
Value of Formation in Human Sexuality
1 Contributes to integral maturation of the person
2 For healthy interpersonal relations
3 Fosters healthy acceptance of ones sexuality
4 Comfortability with ones body
5 Motivates genuine efforts to develop ones manhood or womanhood
*What is androgyny?
-having the characteristics of both sexes
Does that mean we can choose our sex at will? (Or by preference?)
God created everything for man. He created man in His image and likeness,
making his own humanity a meeting of the material and spiritual worlds. Man is the only
creature God has willed for its own sake and he alone is called to share, by knowledge
and love, in Gods own life. Male and female He created man, making them a gift to
each other as Man and Woman, completing each other. Woman was created to be the
fitting helpmate of man to whom was entrusted the responsible management of the rest
of Gods gifts, including those human powers to unite as one spouses in equality and
mutuality. Their loving oneness is destined to bear much fruit in Gods plan.

Masculinity and femininity are traits that must be developed, fostered, protected
and lived in truth because they are a manifestation of the spirit. We must become the
man and woman God intended us to be since our vocation is to love Him back and to
love him with our whole humanity. God inscribed in the humanity of man and woman
this vocation and thus, the capacity for and responsibility to love in communion with
society.
The kind of affective life proper to each sex is expressed in ways characteristic of
the different ways of life: consecrated celibacy for the sake of the kingdom of God for
priests and religious, conjugal union for married persons and single blessedness
chosen by lay and unmarried persons.
Maslows Hierarchy of needs
EDUCATION FOR CHASTITY BEGINS AT HOME. Parents are the first teachers and
catechists. He learns the rudiments of sexual matters from the way his parents relate to
each other, from the male and female differences and roles of male and female siblings
or relatives.
Personal hygiene and grooming are basics and maybe the occasion to discuss
body changes like the onset of menarche or the change of voice. These changes can
be explained as natural signs of growth that are expected and have meaning and
purpose.
When parents dedicate their time to their children and really place themselves at
their level with love, they help them channel their anxieties and aspirations correctly and
teach them to reflect on the reality of things and how to reason. Children who have this
experience are better disposed to live according to the moral truths they see lived by
their parents.
Through sound and orthodox education in catholic schools and liturgy responsive
to the needs of the youth, the church assists the family in their balanced growth as
persons in the world of their time. Through legislations and institutions, the state
promotes and defends the welfare of the family.
How much do you know about the existing House and Senate Bills that wholly or in part
impact negatively on the nature and purpose of family.
Reaching out in love:
CCC #1766: To love is to will the good of another. (St. Thomas) All other affections
will have their source in this first movement of the human heart toward the good. Only
the good can be loved.(St. Augustine)
Kinds of Love:
1 Sensible or love of desire- is physical attraction leading to desire to satisfy ones
biological needs, just like the animals.
2 Rational love- is rooted on mans spirituality and openness to being, a personal
response to the true nature and true worth of the other
a Concupiscent- seeks what will perfect or make oneself happy
b Benevolent- seeks the happiness or the perfection of the beloved

If God so loved us, we must also love one another. No one has ever seen God. Yet, if
we love one another, God remains in us, and His love is brought to perfection in us. (1
Jn. 4:11-12)
1 Corinthians 13: 4-8

Only the good can be loved, so that it is the single, active, changing power in man that
enables him to be or to will what he would not naturally do on his own.
True love reflects the cardinal virtue
Conjugal love- kind of love shared by the validly married husband and wife.

Characteristics:
1 Exclusive
2 Complementary
3 Intimate
4 Faithful
5 Procreative
The gentle, faithful and exclusive love that unites the spouses according to their truth as
images of God is proper to a man and a woman. This is a permanent status that
assures the development of an authentic community through constant mutual effort and
is open to procreation and the education of children in their equality of dignity and
complementary diversity. This powerful and life-giving love in the indwelling of the Holy
Spirit through matrimony enlarges their conjugal vocation into that of parental vocation,
becoming for the children the visible sign of the very love of God from whom every
family in heaven and on earth is named.
MARRIAGE: A PROFOUND HUMAN REALITY IN GODS PLAN
A. Old Testament
- patriarchal genealogical: procreative
- prophetic messianic: unitive
*Fall: Sin introduced malice and lust in the natural attraction of man and woman to each
other. The original equality and complementarity was scarred by selfish competition for
domination.
Woman: pain in motherhood
Man: toil to eat
Abraham - divorce/concubinage were tolerated
Jacob polygamy
Primary value procreation; barrenness a disgrace
Disruption of sexual order expressed by shame
Hosea 2,18,21 (Analogy)
The goods and values of marriage are:
- fidelity or mutual love
- openness to procreation or children
- sacrament or permanence
B. New Testament
1. Gospel
a) Christs gospel of love
b) Marriage Feast of Cana (Sacrament)
c) Christs classic teaching on marriage (Matt. 19:3-11) (Mark 10:1-12)
Christ raised the natural love of man and woman into a sacrament so that the marital
bond entered and consummated by mutual consent between the baptized persons can
never be dissolved. It is guaranteed by Gods fidelity and this is the foundation of the
human family.

2. Pauline Letters
- sexual promiscuity -life of continence (self-control)
- extreme asceticism
-dignity of marriage; value of marital act in marriage
Do not refuse each other except by mutual consent, and then only for an
agreed time, to leave yourselves free for prayer, then come together again in
case Satan should take advantage of your weakness to tempt you (1 Cor. 7:5)
- mutual consent
- agreed period of time
-prayer
Christian understanding of marriage unravels the unchanging salvific purpose of God for
it, inspite of the disturbance caused by the sin of disobedience that disfigured the
beauty of human love.
C) Sacred Tradition
1. Patristic Era
- Sexual perversion
- Spiritual movements
Marriage, through the consummation of the act, is for procreation. This is willed
by God.
a.)St. Augustine
3 Goods of Marriage:
1. Proles - Offspring: propagation of the human race
-kinship between fathers/ children
2. Fides
- Fidelity: a.) marital debt Women, your..(1Cor 7:3-4) b.) mutual
service Do not refuse..
3. Sacramentum-bond of indissolubility/ sacramental character
Marriage without procreation is venial sin.
b). St. Thomas
1.Ends of marriage
-primary offspring
-secondary entire communion of work between man and his wife intended for
the fulfillment of the primary end (begetting and education of children
2. sacrament
1. outward/ sensible sign
-matter (ring-a sign of love and fidelity; arrhae-sufficiency of material
possessions to be used to attain what is necessary in married life; candle-the
flame is a symbol of Gods presence from Whom alone can be obtained abiding
light and warmth, wisdom and love, hope and life; veil-symbol of unity and
togetherness; cord-love of God which binds hearts and souls together )
-form (I do; Grant us, O Lord, to be of one heart and one soul, from this day
forward, for better or for worse, for richer or for poorer, in sickness and in health,
until death do us part.)
2. instituted by Christ
3. confers grace

D. Church Magisterium
1. Pope Pius XI CastiConnubii 1930
- procreation, upbringing and education of children
- reciprocal exclusion of others outside marriage
2. Pope Pius XII - proper balance of the ends and understanding of sexuality
3. Pope John XXIII Second Vatican Council Gaudium et Spes (Pastoral Constitution of
the Church in the Modern World)
Marriage intimate partnership of married life and love established by the Creator,
qualified by His laws, and is rooted in the conjugal covenant of irrevocable consent
4. Pope Paul VI Humanae Vitae July 25,1968
Expressed the prohibition of the artificial birth control method
5. Pope John Paul II
a. Love and Responsibility
b. Evangelium Vitae (The Encyclical Letter on Abortion, Euthanasia and the Death
Penalty in Todays World)
c. Letter to Families
d. Familiaries Consortio (Apostolic Exhortation on the Role of Christian Family in the
Modern World)
GS 48. The intimate partnership of married life and love has been established by the
Creator and qualified by His laws, and is rooted in the conjugal covenant of irrevocable
personal consent. Hence by that human act whereby spouses mutually bestow and
accept each other a relationship arises which by divine will and in the eyes of society
too is a lasting one. For the good of the spouses and their off-springs as well as of
society, the existence of the sacred bond no longer depends on human decisions alone.
For, God Himself is the author of matrimony, endowed as it is with various benefits and
purposes.(1) All of these have a very decisive bearing on the continuation of the human
race, on the personal development and eternal destiny of the individual members of a
family, and on the dignity, stability, peace and prosperity of the family itself and of
human society as a whole. By their very nature, the institution of matrimony itself and
conjugal love are ordained for the procreation and education of children, and find in
them their ultimate crown. Thus a man and a woman, who by their compact of conjugal
love "are no longer two, but one flesh" (Matt. 19:ff), render mutual help and service to
each other through an intimate union of their persons and of their actions. Through this
union they experience the meaning of their oneness and attain to it with growing
perfection day by day. As a mutual gift of two persons, this intimate union and the good
of the children impose total fidelity on the spouses and argue for an unbreakable
oneness between them.
Christ the Lord abundantly blessed this many-faceted love, welling up as it does
from the fountain of divine love and structured as it is on the model of His union with His
Church. For as God of old made Himself present(3) to His people through a covenant of
love and fidelity, so now the Savior of men and the Spouse(4) of the Church comes into
the lives of married Christians through the sacrament of matrimony. He abides with
them thereafter so that just as He loved the Church and handed Himself over on her
behalf,(6) the spouses may love each other with perpetual fidelity through mutual selfbestowal.

Authentic married love is caught up into divine love and is governed and enriched
by Christ's redeeming power and the saving activity of the Church, so that this love may
lead the spouses to God with powerful effect and may aid and strengthen them in
sublime office of being a father or a mother.(6) For this reason Christian spouses have a
special sacrament by which they are fortified and receive a kind of consecration in the
duties and dignity of their state.(7) By virtue of this sacrament, as spouses fulfil their
conjugal and family obligation, they are penetrated with the spirit of Christ, which
suffuses their whole lives with faith, hope and charity. Thus they increasingly advance
the perfection of their own personalities, as well as their mutual sanctification, and
hence contribute jointly to the glory of God.
As a result, with their parents leading the way by example and family prayer,
children and indeed everyone gathered around the family hearth will find a readier path
to human maturity, salvation and holiness. Graced with the dignity and office of
fatherhood and motherhood, parents will energetically acquit themselves of a duty
which devolves primarily on them, namely education and especially religious education.
As living members of the family, children contribute in their own way to making
their parents holy. For they will respond to the kindness of their parents with sentiments
of gratitude, with love and trust. They will stand by them as children should when
hardships overtake their parents and old age brings its loneliness. Widowhood,
accepted bravely as a continuation of the marriage vocation, should be esteemed by all.
(8) Families too will share their spiritual riches generously with other families. Thus the
Christian family, which springs from marriage as a reflection of the loving covenant
uniting Christ with the Church,(9) and as a participation in that covenant, will manifest to
all men Christ's living presence in the world, and the genuine nature of the Church. This
the family will do by the mutual love of the spouses, by their generous fruitfulness, their
solidarity and faithfulness, and by the loving way in which all members of the family
assist one another.
49. The biblical Word of God several times urges the betrothed and the married
to nourish and develop their wedlock by pure conjugal love and undivided affection.(10)
Many men of our own age also highly regard true love between husband and wife as it
manifests itself in a variety of ways depending on the worthy customs of various
peoples and times.
This love is an eminently human one since it is directed from one person to
another through an affection of the will; it involves the good of the whole person, and
therefore can enrich the expressions of body and mind with a unique dignity, ennobling
these expressions as special ingredients and signs of the friendship distinctive of
marriage. This love God has judged worthy of special gifts, healing, perfecting and
exalting gifts of grace and of charity. Such love, merging the human with the divine,
leads the spouses to a free and mutual gift of themselves, a gift providing itself by
gentle affection and by deed, such love pervades the whole of their lives:(11) indeed by
its busy generosity it grows better and grows greater. Therefore it far excels mere erotic
inclination, which, selfishly pursued, soon enough fades wretchedly away.
This love is uniquely expressed and perfected through the appropriate enterprise
of matrimony. The actions within marriage by which the couple are united intimately and
chastely are noble and worthy ones. Expressed in a manner which is truly human, these
actions promote that mutual self-giving by which spouses enrich each other with a joyful

and a ready will. Sealed by mutual faithfulness and hallowed above all by Christ's
sacrament, this love remains steadfastly true in body and in mind, in bright days or dark.
It will never be profaned by adultery or divorce. Firmly established by the Lord, the unity
of marriage will radiate from the equal personal dignity of wife and husband, a dignity
acknowledged by mutual and total love. The constant fulfillment of the duties of this
Christian vocation demands notable virtue. For this reason, strengthened by grace for
holiness of life, the couple will painstakingly cultivate and pray for steadiness of love,
large heartedness and the spirit of sacrifice.
Authentic conjugal love will be more highly prized, and wholesome public opinion
created about it if Christian couples give outstanding witness to faithfulness and
harmony in their love, and to their concern for educating their children also, if they do
their part in bringing about the needed cultural, psychological and social renewal on
behalf of marriage and the family. Especially in the heart of their own families, young
people should be aptly and seasonably instructed in the dignity, duty and work of
married love. Trained thus in the cultivation of chastity, they will be able at a suitable
age to enter a marriage of their own after an honorable courtship.
50. Marriage and conjugal love are by their nature ordained toward the begetting
and educating of children. Children are really the supreme gift of marriage and
contribute very substantially to the welfare of their parents. The God Himself Who said,
"it is not good for man to be alone" (Gen. 2:18) and "Who made man from the beginning
male and female" (Matt. 19:4), wishing to share with man a certain special participation
in His own creative work, blessed male and female, saying: "Increase and multiply"
(Gen. 1:28). Hence, while not making the other purposes of matrimony of less account,
the true practice of conjugal love, and the whole meaning of the family life which results
from it, have this aim: that the couple be ready with stout hearts to cooperate with the
love of the Creator and the Savior. Who through them will enlarge and enrich His own
family day by day.
Parents should regard as their proper mission the task of transmitting human life
and educating those to whom it has been transmitted. They should realize that they are
thereby cooperators with the love of God the Creator, and are, so to speak, the
interpreters of that love. Thus they will fulfil their task with human and Christian
responsibility, and, with docile reverence toward God, 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. But in their
manner of acting, spouses should be aware that they cannot proceed arbitrarily, but
must always be governed according to a conscience dutifully conformed to the divine
law itself, and should be submissive toward the Church's teaching office, which
authentically interprets that law in the light of the Gospel. That divine law reveals and
protects the integral meaning of conjugal love, and impels it toward a truly human
fulfillment. Thus, trusting in divine Providence and refining the spirit of sacrifice,(12)
married Christians glorify the Creator and strive toward fulfillment in Christ when with a
generous human and Christian sense of responsibility they acquit themselves of the

duty to procreate. Among the couples who fulfil their God-given task in this way, those
merit special mention who with a gallant heart and with wise and common deliberation,
undertake to bring up suitably even a relatively large family.(13)
Marriage to be sure is not instituted solely for procreation; rather, its very nature
as an unbreakable compact between persons, and the welfare of the children, both
demand that the mutual love of the spouses be embodied in a rightly ordered manner,
that it grow and ripen. Therefore, marriage persists as a whole manner and communion
of life, and maintains its value and indissolubility, even when despite the often intense
desire of the couple, offspring are lacking.
CCC 1661
1661 The sacrament of Matrimony signifies the union of Christ and the Church. It
gives spouses the grace to love each other with the love with which Christ has loved his
Church; the grace of the sacrament thus perfects the human love of the spouses,
strengthens their indissoluble unity, and sanctifies them on the way to eternal life (cf.
Council of Trent: DS 1799).
Nature of Christian Marriage
1.Contract: a special contract of special union between man and woman entered into in
accordance with the law for the establishment of conjugal and family life
2. Covenant: is entered into by persons based on a special friendship; dynamic alliance
and an open-minded commitment; involves a certain kind of relationship that lasts since
it is based on a promise of a communion of life and shared ideals and love.
Ends of Marriage: -Good of the spouses -Good of the children
Essential Properties: -Unity or exclusiveness Indissolubility or permanence Openness
to fertility
3. Sacrament
a. Sign and symbol: mutual gift and acceptance of each other
b. Saving presence of Christ
c. Saving grace
V. Remote Preparations for Marriage
A. Importance of Friendship It is not a lack of love but a lack of friendship that makes
unhappy marriages Friedrick Nietzsche
True friendship is one of the greatest treasures that exist in this world. A genuine
friendship between husband and wives is a necessary requisite of marriage. It cannot
last unless the couples are genuine friends. True friendship does not happen overnight.
It is ongoing process tested through time and events in the married life of the couple. It
should be nurtured for it to grow and endure.
Christ should be in the center of friendship and should be the paragon of forgiveness
and reconciliation.
B. Real Criteria
Couples seem happiest when evenly paired in physical appearance, intelligence and
the benefits each receive from the partnership.
1 Physical: asthma. Mental health, convulsions, cardiac condition, anemia
2 Psychological : intelligence, maturity

3 Ethical
4 Religious
C. Dating is the occasional spending of time together by a boy and a girl for the purpose
of companionship, of getting acquainted and for some kind of entertainment usually
without any intention of getting married.
D. Courtship is a special kind of relationship between man and woman which precedes
marriage and serves as a preparation for it; value of getting to know each other deeply
and matching compatibility; should always begin in the deepening friendship that
gradually begins to become special as the man and the woman come to know each
other more. Courtship is a responsible, chaste friendship guided by a moral
conscience. It is not a fun-loving relationship that enjoys only the pleasures of attraction.
This is why it should happen best at the right time when both have aged emotionally,
intellectually, socially and physically.
New matters which appear during courtship:
1. Determining whether the couple really love each other
2. Discovering each others defects in and matters on which they disagree and will
probably continue to disagree
3. Discussing and deciding on matters which should be settled before they marry
4. Deciding what to reveal about ones past life
E. Engagement is a formal promise of marriage which does not confer any right of
physical intimacy. It is the period of preparations for marriage and life together which
should be spiritual as well as material; a spiritual preparation to be prioritized and done
together.
Things to settle during the engagement period:
1. Children (number, spacing, means of family planning); increases marital satisfaction
2. Economic life(available material resources, jobs and current earnings, will wife work?,
how long)
3. Housing facilities
4. Existing responsibilities
Things to reveal during engagement:
1. Presence of communicable diseases
2. Existing drug addiction or habitual drunkenness
3. Hereditary defects
4. Serious mental breakdown
5. Prison term record
6. Outstanding record which would be a heavy burden on the married couple
7. Existing children before marriage
8. Actually pregnant by another man at the time of marriage
9. Previous marriage

VI Immediate Preparation for Marriage as State of Life


Marriage is from God and it is part of His saving

Marriage is a special contract of

plan. He intended the natural human love

permanent union between a man and

between man and woman to be a sign value of

a woman entered into accordance with

His own faithful and providential love. Christ

law for the establishment of conjugal

effectively restored the original order of creation

and family life. It is the foundation of

disturbed

the family and an inviolable social

by

sin,

thus,

spouses

are

strengthened by grace to be faithful to each

institution

whose

other and to their covenant with God. Their

consequences

and

personal commitment to unity and procreation,

governed by law and not subject to

being a sacrament, is indissoluble and leads to

stipulation,

except

holiness. By renouncing themselves andtaking

settlements

may

up their duties, they follow the way of Christ,

relations during the marriage within

thus establishing in their covenantal conjugal

the rights provided by the Family

love the reign of God Who is Party to the

Code.

covenant. In the faith of the Church, their

nature,

incidents
that

fix

the

marriage
property

Creedal Statement

exchange of matrimonial vows in the sacrament

The Family Code of the


Philippines'
description
of
marriage makes it only a social contract, but it is a special one because there is no
other contract like it due to its consequence to society. The contracting parties do not
set the terms of the agreement that established their conjugal and family life nor could
they terminate the contract at will. The State reserves to itself the right to void or render
voidable the contract because it is a party in the civil contract and its interest is always
to be taken into account. The marriage is to be protected by the State. Civil marriage as
a special contract is an inviolable social institution and confers on the spouses the civil
effect of marital status, legitimacy of children and conjugal properties. Like Canon Law,
Family Code hinges on family as the backbone of society.
is in itself the contract between them.

2 Kinds of Marriage
2.1.
Unity

Essential

1.2. Indissolubility firmly so because it is a sacrament


2.2 According to Canon Law
2.1. Valid
2.1.1. Ratified
2.1.2. Ratified and Consummated
2.2. Invalid

are

Properties

2.2.1. In bad faith


2.2.2. In good faith or putative marriage
Canon law applies the principles of faith and morality to concrete situations in the
experience of the baptized Catholics. The Family Code of the Philippines applies to all
Filipinos for as long as they have not renounced Filipino citizenship. Muslims are
governed by their Shariah Law. Both Codes recognize as valid the natural marriage
among indigenous peoples as celebrated in their own rituals and traditions.

Marriage is either valid or invalid because the covenant made by the couple
between them and with God Who sanctifies and blesses their intimate union is a
sacrament. That covenant made with God can never be revoked because of its
sacramentality. Marriage is a state of life in the Church so that it is entered with certainty
of validity and the public character of I do witnessed, helping spouses to remain
faithful to it, like Christ to the Church. Consummation is the completion of consent by
which the spouses mutually give themselves to each other in the conjugal act,
exclusively their right, privilege and duty to each other. Ratified and consummated
marriage is absolutely indissoluble. Death alone can dissolve it.
According to Family Code
I. Valid
Essential Requisites:
a.) Legal capacity of the contracting parties who must be male or female
b.) Consent freely given in the presence of the solemnizing officer
Article 53
1.Legal capacity of the contracting parties (at least 18 years old)
2. Their consent freely given
3. Authority of the person performing the marriage
4. A marriage license
Formal Requisites:
1. Authority of the solemnizing officer
2. A valid marriage license
3. A marriage ceremony which takes place with the appearance of the contracting
parties before the solemnizing officer and their personal declaration that they take each
other as husband and wife in the presence of not less than 2witnesses of legal age
II. Void

The diriment impediments to a valid marriage in Canon Law:


Age, antecedent and perpetual impotence, previous marriage, disparity of cult, sacred
orders, public perpetual vow of chastity, abduction, crime of killing a spouse,
consanguinity, affinity, public propriety and legal adoption.

III. Voidable
The Church is most careful that no invalid marriage is celebrated that is why the
canonical interview, pre-Cana seminar and three consecutive Sundays wedding
banns longer than the Family Code requires for license release are enforced.
Absence of any essential or formal requisites renders the marriage void ad initio
or invalid from the very beginning. A defect in any of the essential requisites
renders the marriage voidable. An irregularity in the formal requisites shall not
affect the validity of the marriage but the violators shall be civilly, criminally and
administratively liable. A defect is an irregularity but not every irregularity is a
defect and the defects apply to essential requisites while irregularities apply to
formal requisites.
Essential Requirements for Marriage Validity
1. According to Canon Law
a.Valid marital consent
b.Freedom to marry
c.Canonical form
Matrimonial consent is an act of the will by which a man and a woman by an
irrevocable covenant mutually give and accept each other for the purpose of
establishing marriage. The valid consent of both parties brought marriage into
existence and it cannot be supplied by any human power and it cannot be revoked. It
should be done knowingly, deliberately and with complete freedom lawfully manifested
by parties legally capable of marriage.
Being a liturgical act, the Sacrament of Matrimony belongs to the church and so
has the right to prescribe rules for its worthy, valid and licit celebration.
Church marriage is recognized by Family Code as valid because it satisfies the
essential and formal requisites set forth by state law. These are: valid marriage license
from the Local Civil Registrar, canonical ceremony assisted by a priest licensed to
solemnize marriages by the Civil Registrar General, a ritual held in the place of worship
where he regularly leads. The church is careful not to wed new couples who could not
present a valid marriage license and subsequently submits 2 copies of the Marriage
Contract to the Local Civil Registrar while recording the details in the Parish Marriage
Registrar. Civil marriage is merely a contract so the Church cannot recognize it as valid

in the covenantal, sacramental sense. However, She respects the legal union as a
binding civil contract. When a civilly married couple approaches the parish priest for a
Church wedding, they are no longer required to submit a new valid marriage license.
The civil marriage contract suffices with the prescribed Baptismal and Confirmation
certificates and other documents deemed as necessary.
In many instances, Church and State have their corresponding interpretations
and legal provisions for the same problematic areas in marital union. It is laudable to
look into these and learn the correct interpretations to do justice to the institution and to
avoid serious consequences due to ignorance or impulsive decisions.
There are formal requisites strictly for civil provisions only and those for strictly
canonical provisions only.
For obvious reasons, the Church diligently exercises the pre-nuptial investigation
and pre-Cana catechesis in the parish.
According to Family Code:
2.1 Legal Capacity
1.1 Age
1.2 Relationship between them
1.3 No prohibition due to public policy
2.2 Consent freely given in the presence of the authorized solemnizing officer
2.3 Formal Ceremony
3.1 Valid marriage License
3.2 Authorized solemnizing officer
3.3 Formal ceremony during official time in the officers habitual place of office
4. Classification of individual diriment impediments:
4.1 Physical defect (Nature)
1.1 Age
1.2 Impotence: absolute and relative; antecedent and perpetual
4.2 Moral Bond
2.1 Existing Marriage
2.2 Disparity of Cult/Worship
2.3 Sacred Orders
2.4 Perpetual Vow of Chastity
4.3 Crime
3.1 Abduction
3.2 Murder or Parricide for Marriage

4.4 Relationship
4.1 Consanguinity
4.2 Affinity
4.3 Public Decency
4.4 Legal Relationship
VII. The Christian Family: Original Cell of Social Life
1. Vocation of the Christian Family
a.
b.
c.
d.
e.

Domestic Church
Sanctuary of Life and Faith
Privileged Community of Life and Love
School of Prayer and Virtues
True Center of Evangelization
Credal Statement:
The family is born of the intimate communion of life and love founded on the
marriage between one man and one woman. It is the place of interpersonal
relationships, the first and vital cell of society.
Intended by God as the primary place of humanization for the person and
society, the family is the nursery or cradle of life and love. This is where the
individual learns the love and faithfulness of the Lord and the need to respond
to these. It is within the family where children are baptized to become children
of God and taught how to live in society in the faith of their parents. Family is
a miniature Church, the Domestic Church, a small Kingdom of God,
worshipping, celebrating community of mission.

2. Tasks and Mission of the Family


a Upholds human dignity
b At the service of life
c Provides basic catechesis and procures them a good catholic education
d Participates actively in the life and evangelizing mission of the church
- Prophetical
- Priestly
- Kingly
Credal Statement:
The family is the foundation for life. The future of the world and the Church
passes through the family. Family is at the heart and center of the civilization
of life wherein persons are of equal dignity and the members, young and old,
relate with love and joy in their togetherness. The sick and infirm are cared for

with great devotion, all their needs provided for even at the cost of much
sacrifice.
Responsible fatherhood and motherhood express a concrete commitment to
carry out the duty of promoting the dignity of marriage and the family which
has taken on new characteristics in the contemporary world.
3.Responsible and Responsive Parenting
e Dignity of Parenthood:
At the service of life
Credal Statement:
The Christian family is the decisive means for teaching the faith, building up
the Church and fostering the Churchs missionary presence amidst human
diversity. Its mission as witness and proclaimer of the Gospel of life gives it
the capacity to influence the State and institutions top protect the right to life.
Pro-life means that life, at whatever stage, from womb to birth to tomb, is
sacred and must be accepted.
Pro-choice profess that they can still decide whether to accept or reject the life
already in the womb or even terminate a life already born or a life of an elderly
like in euthanasia.
Responsible parenting means educating the children especially during their
formative years. Education for human sexuality is a parental duty because
fathers and mothers provide children their initial consciousness of their
human dignity.
Responsive parenting means taking care of the child before and after he/she
is born. Care means lovingly and joyfully providing what is needed and
appropriate, for the child to grow up into a mature individual capable of taking
on responsibility for himself or herself.
Effective parents allow each child to become his unique self, act his age, and
explore his interests and skills. Parents teach healthy and responsible human
sexuality through hygiene and grooming, etiquette and right conduct, respect
for privacy while asserting openness, to parental authority for advice and
consultation, and by leadership in family recreational activities. Expert parents
encourage leadership as well as interdependence. They affirm and commend
good deeds, forgive and rehabilitate those who err.
Paternity/Maternity: co-creation with God of a new life
Parenthood: providing all that is necessary for the sustenance and
development of this new living human person brought into the world
For a good number of years, from birth, children are completely dependent on
parents for their needs: material, psychological, intellectual, spiritual and

physical among others. Parents respond to these needs by their abiding,


personal attention, interaction and providence for their care.
4. Planning the Family the Natural Way
a. Just Reasons
1.1 Limited resources of the family
1.2 Need to provide for the other children
1.3 Physical and Psychological factors
b. Objectives:
2.1 Proper spacing of childbirths to care for them fully
2.2 To postpone pregnancy to allow the mother to regain optimum health
2.3 To limit the total number of children according to manageable level
2.4 To avoid unnecessary risks to baby and mother when the mother is
getting older
Credal Statement:
The decision on the number of children rests solely on the parents- no one
can make that decision for them. But they must make that decision according
to their formed Christian conscience, with sense of their responsibility to
themselves, to their children already born and still to be born, to God, and in
view of Church teaching, to society. Only the natural way of family planning is
acceptable to the Church that rejects the contraceptive mentality that is
inherently disordered. Regulating birth the natural way encourages the couple
to practice continence periodically for prudent reasons, allowing for more
creative ways of expressing their mutual love other than sexuality. The
Church encourages them to make sacrifices and practice virtues in all
aspects of their life.
In using the natural methods, the couple enhances their awareness and
management of their combined fertility without taking full control of the power
of procreation from the will of God with Whom they re co-creators. They
remain open to life and choose the method that best suits them. This
promotes communication between them and the heightened understanding of
their dignity and powers.
c. Modern Effective Natural Family Planning Methods:
1. Billings (Evelyn)/Mucus/Ovulation Method determines the beginning and
end of the fertility period by observing the texture and appearance of he
cervical mucus from the time of its discharge until its disappearance.
2. Basal Body Thermometer(BBT) the basal body temperature is the lowest
temperature of a person on waking up but before getting up. The wife takes
her temperature this time every morning and keeps a daily record of it,
preferably in graph form, to familiarize herself with the pattern of her ovulation
cycle.
3. Sympto-thermal Approach combination of mucus and BBT

4. Breastfeeding It is ordained by nature that as long as the mother


breastfeeds her baby the way she ought to, as long as the baby needs to,
as long as it wants, she gives herself an extended period of natural infertility
and the non appearance of menstruation.
The modern NFP methods are easy to learn and teach, acceptable to all
types of women, literate or not, rich or poor, working outside the home or full
time housewives, use observation with or without and enhance husband and
wife teamwork. BOM can be used both for achieving or postponing
pregnancy even with irregular cycles.
5 Family Spirituality and healing of the Family Tree
a Prioritizes the growth of the family as the household of the Lord (Jos.
24:15)
b Strives daily to live in renewed faith, hope and charity
c Reads, reflects and shares the Word of God
d Does most things together with father and mother working as one to
educate their children integrally
e Encourages respect for oneself and for others
f Frugal and simple, practical and willing to make sacrifices for the common
good
g Volunteers services and shares family advocacies
h Bulwark of forgiveness and reconciliation
i Accept the Divine calling as an invitation to greater holiness for each child
Since the parental right and duty to educate is primordial and inalienable,
they must also initiate the healing of the family from hurts caused by sin.
authentic and profound conjugal and family spirituality is lived out in the
quality of the marital and family relationships, marked by fidelity, spirit of
mutual respect, readiness to forgive and generous service and prayer. In the
family, the spirituality of the Christian is nurtures and rooted in the Word of
God and expressed in ordinary daily life in the practice of virtues.
When the whole family is on time and recollected at Sunday mass, they
make an impressive example of solidarity on the day of the Lord. Family
rosary, devotion to Mama Mary, familiarity with the lives of Saints and being
attuned with the liturgical seasons and feasts help strengthen family
religiosity.
Family religiosity is fully relational - love of God mixed with love of
neighbor because obedient to the stirring of the spirit, it is open to other
families especially in times of crisis.
Family members allow God to sanctify the spaces between them so that
each becomes the person God wants him to be.
Filipino Family Values to Revive
* Filial piety
* Obedience

* Parental authority
* Reverence for the elderly
Discerning the Divine will, the family will support those among them who
will heed the call of the priestly or religious vocation, or even to lay missionary
life.
The traditional way of family communication by means of eating together
or consulting one another bind the family and resolve differences almost
naturally.
Charter of Family Right
1. Freedom to establish a family, have children and bring them up in keeping
with the family's own moral and religious convictions;
2. Protection of the stability of marriage bond and the institution of the family;
3. Freedom to profess one's faith, hand it on and raise children in it;
4. Free enterprise: to obtain work, housing and the right to emigrate;
5. Right to medical care, assistance for the aged and family benefits;
6. Protection of security and health, especially from dangers like alcoholism,
drugs, pornography, abuse;
7. Freedom to form associations with other families
8. Right to wholesome recreation of a kind that fosters family values
Crisis in the Family
1. Single Parenthood: unwed, OFW spouse, separated, widowhood/
widowerhood
2. Dysfunctional family
3.Religionless family
4. change of religious affiliation
5. Prolonged illness/disability
6. Death in the family
7. Homelessness/joblessness
8. Homosexuality
9. Teen-age motherhood
10 Shifting family structures
11. Partner mentality
Families confront a society that makes freedom absolute, without
commitment, without seeking the truth and individual well-being acquired
through the consumption of material goods, fleeting experiences as ideal
while quality of personal relationships and the search for the deepest of
human values are neglected.
Love reduced to a personal feeling and the satisfaction of instinctive drives
with no effort to build lasting bonds of mutual belonging harm the family at the
outset of its existence.
Individual persons and society at large suffer when the family is unable to
meet its goal and reason for existence.
Marriage and Family Support System

1. Counseling: Priest/Religious, Center for Family Ministries, Retrouvaille,


Prayer partners
2. Membership in: Christian Family Movements, Couples for Christ and its
different groups for family members, Familia, Ligaya ng Panginoon, Family
Life Apostolate
3. Other renewal groups: Courage, Itchus community, Aftercall, Gentlemen of
the Lord, Bagong Pag-asa Ministries
Some of the support groups are parish based and their services are
varied. Children who are studying may approach their class adviser or school
guidance counselors for immediate assistance. Often times, exposures
provided by school organizations help students surpass the crises because of
wholesome friendships and activities.
Sources of Marital Conflict
1. Lack of sufficient preparation
- Immaturity and insufficient knowledge of each other
- Wrong motivations and priorities
2. Prolonged separation
3. Failure to sustain an open and healthy communication
4. Third Parties: other romantic interests, interference of other family
members, friends, attachments
Human frailty and unfortunate circumstances are factors considered by
both codes in finding solutions for problematic situations threatening the unity
of conjugal and family life. For the good of the spouses and the common
children, Church and State have devised ways to save the couple's common
life, or at the very least, find grounds to declare their marriage invalid from the
very start so the parties could go their separate ways and move on. Family
Code has specific provisions for the partition and distribution of conjugal
property so that the equal share for the common children's presumptive
legitimate could be accounted for. Furthermore, Family Code requires it to be
recorded with the Registry of Deeds and other related government institutions
for the purpose.
Legal Relief in Problematic Marriages
1. Legal Separation
2. Concept - separation of board and lodging through church or civil court
proceedings but marital bond remains intact so the parties cannot remarry
within the lifetime of the spouse.
2.1 Grounds in Canon Law:
1. Adultery
2. Grave bodily or spiritual harm to the spouse or children
3. Desertion
By passing through the legal process, the right of the couple, especially of
the children who have been victimized are assured protection of their right by
operation of the Law of the land. Canon Law dose not deal with property

relations arising from the marriage. Legal separation keeps the door to
reconciliation open since the marriage bond persists and financial support
and the inheritance of the common children is assured.
2.2 Grounds in Family Code
1. Repeated physical or grossly abusive conduct against spouse /children
2. Physical violence/oral pressure to compel spouse to change religion/
political affiliation
3. Attempt to corrupt/induce spouse or children to engage in prostitution
4. Final sentence of imprisonment of six years plus, even id pardoned
5. Drug addiction/ habitual alcoholism
6. Lesbianism/homosexuality/contracting bigamous marriages here or abroad
7. Sexual infidelity or perversion
8. Attempt to kill the petitioner
9. Abandonment of spouse without justifiable cause for more than one year
Over-all, Church and civil society want marriage to be for keeps because
of its indispensable value to family integrity. Men and women should
therefore preserve themselves in virtue and strength of character, be
sufficiently educated to be able to support themselves and their children with
more the basic necessities. The dignity of the human person requires it.
Only then will love be true when God's salvific vision for human love is
realized, for the persons themselves and for humanity.
Effects:
* Partition and separation of conjugal property
* Cessation of obligation of mutual support
* Declaration of presumptive legitimate
* Custody of minors and visitation rights
* Share in profit of conjugal partnership forfeited
* Custody of minors awarded to innocent spouse
* No inheritance from offended spouse
* Visitation rights allowed
DECLARATION OF NULLITY
Concept:
Canon Law:
Family Code:
2.2 Grounds for nullity
2.2.1 Canon Law only
2.1.1 Disparity of Cult
2.1.2 Sacred Orders
2.1.3 Public Perpetual Vows of Chastity
2.1.4 Public Propriety
2.1.5 Lack of Due Discretion

2.1.6 Ignorance
2.1.7 Conditional Marriage
2.1.8 Invalid Proxy Mandate
The effects of Family Code Annulment are the same as those as the
Declaration of Nullity of both laws. There is no annulment of marriage in
Canon Law because of its sacramental character, guaranteed by Christ's own
fidelity. Mother Church ministers to troubled couples through her family life
apostolate and existing approved organizations or covenantal communities
manned by trained counselors, psychologists, sociologists, priest and
religious, Family Code lawyers and psychiatrists.
2.2.2 Family Code only
2.2.1. Proxy Mandate
2.2.2. Parties below 18 years old
2.2.3. False Affidavit
2.2.4. Failure to deliver the presumptive legitime
There are fourteen grounds for invalidity of marriage common to both
Canon Law and Family Code, of natural or of ecclesiastical origins.
3.Annulment: In Family Code, only for voidable marriage and voids in Canon
Law
3.1 Grounds
3.1.1. Lack of consent of parents and guardians
3.1.2. Either party of unsound mind
2.1. schizophrenic disorder
2.1. of paranoid disorders
3.3.3 Fraud: about concealment
3.1. previous conviction of crime of moral turpitude
3.2. of pregnancy by another man at the time of marriage
3.3. Sexually transmitted disease
The effects of civil annulment is the same as those of the Declaration of
Nullity.
Learning Content
VII. Sharing and Viewing Future Development Plans
"We have more to be grateful for than lament.
Creedal Statement
Jesus said, "It is written in the prophets: ' They shall be taught by God."
Everyone who listens to my father and learns from him comes to me. Not that
anyone has seen the Father except the one who is from God, he has seen
the Father. Amen, amen, I say to you, whoever believes has eternal life. I am

the living bread that came down from heaven; whoever eats this bread will
live forever; and the bread that I will give is my flesh for the life of the world."
Healing the wounded towards an authentic family spirituality
The holier the ancestors are, the less inter-genetical healing is needed, the
holier the parent is, the less inter-genetical healing the children and the
grandchildren will need.
Inner healing is the healing of the inner self, as distinguished from outer
healing which is physical; refers to the intellectual, volitional and affective
wounds which corresponds to the mind, will, heart and emotions.
PRAYER FOR INNER HEALING: THE HEALING OF MEMORIES
FATHER, I THANK FOR YOUR SON, WHO DIED ON THE CROSS, NOT ONLY
FOR MY SINS BUT FOR MY FEARS. I THANK YOU THAT JESUS IS THE SAME,
YESTERDAY, TODAY AND FOREVER, AND THAT HE WANTS ME TO BE
COMPLETELY WHOLE: SPIRIT, SOUL AND BODY. LORD JESUS, I ASK YOU TO
WALK BACK THROUGH EVERYSECOND OF MY LIFE. HEAL ME AND MAKE ME
WHOLE. GO BACK INTO THE THIRD AND FOURTH GENERATIONSAND BREAK
HARMFUL GENETIC TIES.
JESUS, YOU KNEW ABOUT ME EVEN BEFORE I WAS BORN.THANK YOU
FOR BEING THERE AS LIFE BEGAN. IF FEAR OR ANY NEGATIVE FORCE WAS
TRANSMITTED TO ME AS I WAS IN MY MOTHERS WOMB, SET ME FREE FROM
THOSE THINGS. THANK YOU, LORD JESUS, FOR BEING THERE WHEN I WAS
BORN, AND LOVING ME. (SOME CAME INTO THIS WORLD NOT BEING LOVED,
AND NOT BEING WANTED, AND THEY FELT SUCH REJECTION.) LORD JESUS,
FROM THE VERY BEGINNING, FILL EACH ONE WITH YOUR PRECIOUS LOVE.
LORD, WALK BACK THROUGH EVERY SECOND OF MY LIFE DURING THOSE
EARLY YEARS. (SOME WERE SEPARATED FROM PARENTS BECAUSE OF
SICKNESS OR DEATH; SOME WERE BORN INTO LARGE FAMILIES AND DID NOT
RECEIVE THE LOVE THAT WAS NEEDED) LORD JESUS, GO BACK AND FILL
EVERY VOID, GIVE THE LOVE THAT WAS NOT RECEIVED, REMOVE EVERY HURT.
TAKE AWAY ALL FEARS: FEAR OF DARKNESS, FEAR OF FALLING, FEAR OF
ANIMALS, FEAR OF BEING LOST. I THANK YOU, JESUS, FOR SETTING ME FREE
AND HEALING ME.
LORD, I THANK FOR MY MOTHER. (FOR THOSE WHO DID NOT HAVE THE
LOVE OF A MOTHER, FILL THAT VOID, THAT EMPTY PLACE AND GIVE THEM THE
LOVE THAT WAS NEEDED) I ASK YOU TO STAND IN BETWEEN MY MOTHER AND
ME FOR ANY WAY I HAVE HURT OR FAILED HER, AND I FORGIVE HER FOR ANY
WAYSHE HURT OR FAILED ME. LORD JESUS,I THANK YOU FOR MY DAD. (FOR
THOSE WHO DID NOT FEEL THE LOVE OF AN EARTHLY DAD, PLEASE GIVE
THEM ALL THE LOVE THEY NEED BUT DID NOT RECEIVE.) STAND BETWEEN MY
DAD AND ME. I PRAY THAT YOUR DIVINE LOVE WILL MEND ANY BROKEN

RELATIONSHIP. I ASK FORGIVENESS FROM MY DAD FOR ANY WAY I HURT OR


FAILED HIM, AND I FORGIVE HIM FOR ANY WAY HE HURT OR FAILED ME.
I LIFT MY BROTHERS AND SISTERS TO YOU. WHERE THERE WERE
FEELINGS OF COMPETITION, JEALOUSY OR RESENTMENT. I ASK THAT YOUR
HEALING POWER AND LOVE AMEND EVERY BROKEN RELATIONSHIP. I FORGIVE
EACH BROTHER AND SISTER FOR HURTING OR FAILING ME AND I ASK THEIR
FORGIVENESS FOR HURTING OR FAILING THEM.
THANK YOU, LORD, FOR BEING THERE IN MY TEENAGE YEARS WHEN I
WAS IN HIGH SCHOOL. THERE WERE NEW PROBLEMS AND FEARS. AS EACH
PAINFUL MEMORY IS BROUGHT TO MY MIND, I PRAY THAT YOU WILL TAKE A
SPIRITUAL ERASER AND WIPE THE PAIN IN MY MIND. TAKE AWAY ANY FEELING
OF HUMILIATION, EMBARRASSMENT, GUILT, FEAR OR FAILURE. ( SOME HAVE
BEEN TEASED BECAUSE OF RACE, LOOKS, SIZE OR POVERTY AND THEY WERE
WOUNDED SO DEEPLY.) LET EACH PERSON KNOW YOU LOVE HIM OR HER AS
A SPECIAL, UNIQUE INDIVIDUAL AND THAT YOU WERE THERE IN EVERY
SITUATION. AS EACH OF US STARTED TO LEAVE HOME, THERE WERE NEW
FEARS, FRUSTRATIONS AND HURTS. (SOME WANTED TO GO TO COLLEGE AND
WERE NOT ABLE TO, OTHERS WERE NOT ABLE TO ENTER THE PROFESSION
THEY HAD DREAMED OF AND THEY FELT SUCH DISAPPOINTMENT.) JESUS,
PLEASE HEAL EVERY DISAPPOINTMENT AND EVERY HURT.
NOW, LORD JESUS, THANK YOU FOR WALKING THROUGH EVERY
SECOND OF MY LIFE UP TO THIS EXACT MOMENT. THANK YOU FOR HEALING
ME OF ALL MY HURTS, MY PAINFUL MEMORIES AND MY FEARS, FOR SETTING
ME FREE. THANK YOU FOR FILLING ME WITH YOUR LOVE. HELP ME TO LOVE
MYSELF. HELP ME TO LOVE OTHERS. BUT MOST ALL, JESUS, HELP ME TO
LOVE AS I WANT. I THANK YOU FOR GIVING ME PEACE. THANK YOU, JESUS. I
THANK YOU FOR GOING WAY DOWN DEEP INTO THE DARKEST RECESSES OF
MY MIND AND CLEANSING ME. I THANK YOU, JESUS, FOR MAKING ME WHOLE;
AND I GIVE YOU ALL THE PRAISE AND ALL THE GLORY, IN YOUR NAME I PRAY,
AMEN.