and Christian communities to remain in their native lands.”32
47. The Fathers also called particular attention to “families of persons with special needs, where the unexpected challenge of dealing with a disability can upset a family’s equilibrium, desires and expectations…. Families who lovingly accept the difficult trial of a child with special needs are greatly to be admired. They render the Church and society an invaluable witness of faithfulness to the gift of life. In these situations, the family can discover, together with the Christian community, new approaches, new ways of acting, a different way of understanding and identifying with others, by welcoming and caring for the mystery of the frailty of human life. People with disabilities are a gift for the family and an opportunity to grow in love, mutual aid and unity…. If the family, in the light of the faith, accepts the presence of persons with special needs, they will be able to recognize and ensure the quality and value of every human life, with its proper needs, rights and opportunities. This approach will promote care and services on behalf of these disadvantaged persons and will encourage people to draw near to them and provide affection at every stage of their life.”33 Here I would stress that dedication and concern shown to migrants and to persons with special needs alike is a sign of the Spirit. Both situations are paradigmatic: they serve as a test of our commitment to show mercy in welcoming others and to help the vulnerable to be fully a part of our communities.
48. “Most families have great respect for the elderly, surrounding them with affection and considering them a blessing. A special word of appreciation is due to those associations and family movements committed to serving the elderly, both spiritually and socially…. In highly industrialized societies, where the number of elderly persons is growing even as the birthrate declines, they can be regarded as a burden. On the other hand, the care that they require often puts a strain on their loved ones.”34 “Care and concern for the final stages of life is all the more necessary today, when contemporary society attempts to remove every trace of death and dying. The elderly who are vulnerable and dependent are at times unfairly exploited simply for economic advantage. Many families show us that it is possible to approach the last stages of life by emphasizing the importance of a person’s sense of fulfillment and participation in the Lord’s paschal mystery. A great number of elderly people are cared for in Church institutions, where, materially and spiritually, they can live in a peaceful, family atmosphere. Euthanasia and assisted suicide are serious threats to families worldwide; in many countries, they have been legalized. The Church, while firmly opposing these practices, feels the need to assist families who take care of their elderly and infirm members.”35
49. Here I would also like to mention the situation of families living in dire poverty and great limitations. The problems faced by poor households are often all the more trying.36 For example, if a single mother has to raise a child by herself and needs to leave the child alone at home while she goes to work, the child can grow up exposed to all kind of risks and obstacles to personal growth. In such difficult situations of need, the Church must be particularly concerned to offer understanding, comfort and acceptance, rather than imposing straightaway a set of rules that only lead people to feel judged and abandoned by the very Mother called to show them God’s mercy. Rather than offering the healing power of grace and the light of the Gospel message, some would “indoctrinate” that message, turning it into “dead stones to be hurled at others.”37
Some Challenges
50. The responses given to the two pre-synodal consultations spoke of a great variety of situations and the new challenges that they pose. In addition to those already mentioned, many of the respondents pointed to the problems families face in raising children. In many cases, parents come home exhausted, not wanting to talk, and many families no longer even share a common meal. Distractions abound, including an addiction to television. This makes it all the more difficult for parents to hand on the faith to their children. Other responses pointed to the effect of severe stress on families, who often seem more caught up with securing their future than with enjoying the present. This is a broader cultural problem, aggravated by fears about steady employment, finances and the future of children.
51. Drug use was also mentioned as one of the scourges of our time, causing immense suffering and even the breakup of many families. The same is true of alcoholism, gambling and other addictions. The family could be the place where these are prevented and overcome, but society and politics fail to see that families at risk “lose the ability to act to help their members…. We see the serious effects of this breakdown in families torn apart, the young uprooted and the elderly abandoned, children who are orphans of living parents, adolescents and young adults confused and unsupported.”38 As the Bishops of Mexico have pointed out, violence within families breeds new forms of social aggression, since “family relationships can also explain the tendency to a violent personality. This is often the case with families where communication is lacking, defensive attitudes predominate, the members are not supportive of one another, family activities that encourage participation are absent, the parental relationship is frequently conflictual and violent, and relationships between parents and children are marked by hostility. Violence within the family is a breeding ground of resentment and hatred in the most basic human relationships.”39
52. No one can think that the weakening of the family as that natural society founded on marriage will prove beneficial to society as a whole. The contrary is true: it poses a threat to the mature growth of individuals, the cultivation of community values and the moral progress of cities and countries. There is a failure to realize that only the exclusive and indissoluble union between a man and a woman has a plenary role to play in society as a stable commitment that bears fruit in new life. We need to acknowledge the great variety of family situations that can offer a certain stability, but de facto or same-sex unions, for example, may not simply be equated with marriage. No union that is temporary or closed to the transmission of life can ensure the future of society. But nowadays who is making an effort to strengthen marriages, to help married couples overcome their problems, to assist them in the work of raising children and, in general, to encourage the stability of the marriage bond?
53. “Some societies still maintain the practice of polygamy; in other places, arranged marriages are an enduring practice…. In many places, not only in the West, the practice of living together before marriage is widespread, as well as a type of cohabitation which totally excludes any intention to marry.”40 In various countries, legislation facilitates a growing variety of alternatives to marriage, with the result that marriage, with its characteristics of exclusivity, indissolubility and openness to life, comes to appear as an old-fashioned and outdated option. Many countries are witnessing a legal deconstruction of the family, tending to adopt models based almost exclusively on the autonomy of the individual will. Surely it is legitimate and right to reject older forms of the traditional family marked by authoritarianism and even violence, yet this should not lead to a disparagement of marriage itself, but rather to the rediscovery of its authentic meaning and its renewal. The strength of the family “lies in its capacity to love and to teach how to love. For all a family’s problems, it can always grow, beginning with love.”41
54. In this brief overview, I would like to stress the fact that, even though significant advances have been made in the recognition of women’s rights and their participation in public life, in some countries much remains to be done to promote these rights. Unacceptable customs still need to be eliminated. I think particularly of the shameful ill-treatment to which women are sometimes subjected, domestic violence and various forms of enslavement which, rather than a show of masculine power, are craven acts of cowardice. The verbal, physical and sexual violence that women endure in some marriages contradicts the very nature of the conjugal union. I think of the reprehensible genital mutilation of women practiced in some cultures, but also of their lack of equal access to dignified work and roles of decision-making. History is burdened by the excesses of patriarchal cultures that considered women inferior, yet in our own day, we cannot overlook the use of surrogate mothers and “the exploitation and commercialization of the female body in the current media culture.”42 There are those who believe that many of today’s problems have arisen because of feminine emancipation. This argument, however, is not valid; “it is false, untrue, a form of male chauvinism.”43