Survey
* Your assessment is very important for improving the workof artificial intelligence, which forms the content of this project
* Your assessment is very important for improving the workof artificial intelligence, which forms the content of this project
Draft Teacher Background REL ATAR UNIT THREE Mod Three: The development of a religious belief Teaching and Learning Suggestions (3 weeks) How one religious belief, teaching, ritual or practice developed over time Handout copies of all relevant unit documents (unit outline, assessment outline, school assessment policy, etc.) Introduce the first syllabus dot-point: how one religious belief, teaching, ritual or practice developed over time Deconstruct the syllabus dot-point by: o Identifying key words o Exploring how the words relate to each other o The relationship between the dot-point and the sub-organiser and content organiser Make connections with prior learning Recall key terms: religious belief, teaching, ritual and practice Overview the main features of a religious belief Identify any related teachings, rituals or practices Identify the time period in which the belief developed Identify the key moments in the development of this belief Examine the factors and/or circumstances that have contributed to the development of this belief over a period of time Explain what has been significant about how this belief developed over time REL Year 12 ATAR, Unit 3: Module Three Page | 1 Sept 2015 Draft Teacher Background Mod Three: The development of a religious belief Teacher Background Syllabus content how one religious belief, teaching, ritual or practice developed over time Focus Questions What are the main features of a religious belief? What factors have contributed to the development of this belief over time? How did this religious belief develop over time? Suggested Outline of Learning Define key terms in the syllabus dot point Overview the main features of a religious belief Identify the time period in which the development of the belief occurred Identify the key moments in the development of this belief What contributed to the development of this belief over a period of time What has been significant about how this belief developed over time Religion and history At any one time a religion and its followers exist within a particular time and place. Over time each religion acquires a history that tells of how the religion interacted with its historical context. Within this history the beliefs, teachings, rituals and practices of a particular religion will emerge and find expression. Therefore, understanding the development of a particular religious belief, teaching, ritual or practice needs to take into consideration the details of a religion’s history and the context in which this history was formed. Christian marriage Christian marriage provides a good example of how the beliefs, teachings, rituals and practices of a religion develop within the context of a religion’s history. The development of the Catholic understanding of marriage REL Year 12 ATAR, Unit 3: Module Three Page | 2 Sept 2015 Draft Teacher Background Marriage is a social custom with many different understandings and practices throughout history and in different cultures. With regard to the marriage of Christians, often what the Church has said and done has been in response to issues and pastoral concerns about marriage. However, through dealing with issues associated with marriage and by reflecting upon these matters, the Church has gradually deepened its own understanding of marriage. In particular this process has enabled the Church to recognise and develop its teachings concerning the sacramentality of marriage. Marriage as a Sacrament Catholics understand that Christian marriage is significant and within it is expressed a number of interconnected beliefs: marriage is a covenant; a communion of two people; it creates a ‘domestic’ Church; a Christian vocation; a path to salvation; and it is a Sacrament that is a sign and source of God’s grace at work in the world. From these understandings comes the conviction that a sacramental marriage requires the consent of two adults, male and female. It is a lifelong union that requires fidelity, openness to life, and a capacity to love and be loved. Early Church In the early church marriage followed the customs of the society in which Christians lived. In both Jewish and Roman culture marriage was primarily a family event. As with the rest of society marriage was important for sexual union and procreation. However, for Christians, marriage also had a spiritual quality and was seen as an important area of life in which believers followed Jesus. Trust in the grace of God was a key part of living a good Christian life – whether married on not. This is why some in early church communities sought a blessing from a bishop for their marriage. In the area of marriage the early church grappled with a number of theological and pastoral challenges. Many of these challenges were created by the normal realities of married life such as when to marry and who, the death of a spouse, infidelity, and matters concerning divorce. The realities of the culture in which Christians lived also presented challenges that impacted upon the church, its members and those married. Such matters included issues associated with sexual promiscuity inside and outside of marriage. They also included broader questions about how best to live a Christian life, for instance what role widows should play in the community and whether they should remarry or not. Later in this period of early church history negative views in society about sexuality infiltrated the Church and its thinking about marriage and family. Some of these views were shaped by ideas and attitudes that were common in Roman society. Manichaeism in particular mistrusted and even denied the goodness of the material or created world. By extension, both marriage and sexuality were seen, figuratively and literally, as belonging to the material world. These negative understandings within society jostled with and interacted with important Christian beliefs, including the scriptural view of marriage. Inevitably this interaction influenced how Church leaders and the Christian community understood marriage and sexuality. In conjunction with this shift in social attitudes monasticism grew in popularity and became seen as the ideal way to live a Christian life. REL Year 12 ATAR, Unit 3: Module Three Page | 3 Sept 2015 Draft Teacher Background Post-Constantine Church With Christianity becoming the state religion of the Roman Empire conformity rather than commitment began to define the Church community within the empire. The dedication and resilience of the early followers of Jesus tended, in some cases, to give way to converts with mixed motives for becoming Christians. Further, with a rapid increase in converts the Christian community had to find ways to instruct and form in the faith large numbers of new members. This created challenges and in some cases led to a less robust formation of Christians. It also meant that many new converts continued with the practices and attitudes that had characterised their lives before becoming Christians. Theologically a more negative view of marriage had also come into the Church’s thinking about marriage. This occurred because of issues in society such as the decline in the power of the empire, lax attitudes towards sexual behaviour and a number of ideas (e.g. Neoplatonism, Manichaeism) from inside and outside of the Roman Empire that gained attention in this period of time. During this same period Augustine became a Christian, church leader and teacher of the faith. He was in many senses a man of his times, reflecting in his own life and work many of the ideas, attitudes and experiences present in society and within Christianity during this period. It is within this context that he became an important and influential person in the life of the Church, both during his lifetime and since. Augustine contributed to the life and thought of the church community in many ways. One area in which he made significant contribution was in the area of marriage. He along with others in the church saw marriage as part of the Christian life. However, because of Original Sin, physical desire and sexual intercourse were seen on the one hand as suspect and vulnerable to personal sin, but on the other hand they also served a Christian good – procreation. Augustine also developed a theology of the sacramentality of Christian marriage without actually calling marriage a sacrament. He distinguished three values in marriage: fidelity, which is more than sexual fidelity offspring, which entails the acceptance of children in love, their nurturing, affection, and their upbringing in the Christian religion sacrament, in that its indissolubility is a sign of the eternal unity of the blessed. Like the other Church Fathers of East and West, Augustine also taught that virginity is a higher way of life, although it was accepted that this calling was not given to everyone. Middle Ages By the Middle Ages the practice of marriage in Europe was largely a private affair that involved the consent of a couple. For the Church these ‘private’ marriages were valid but were difficult to prove. REL Year 12 ATAR, Unit 3: Module Three Page | 4 Sept 2015 Draft Teacher Background In 1215 the Lateran Council required Christian marriages to have oaths and a witness; but marriages were still considered valid without these. Later, the Council of Trent (1545-1563) enforced this by stating a marriage is not valid without these requirements being met. In the Middle Ages the understanding of sacraments in general, let alone in regard to marriage, was less clear and a matter debated by theologians. Further, it was during this period of time that the Church’s understanding of sacraments began to develop and find clearer expression in the work of people like Thomas Aquinas. As a result of work in sacramental theology and debate about what constitutes a sacrament as well as what were sacraments, marriage gradually came to be recognised as one of the seven sacraments of the Church. Contributing to this development was a broader shift in how marriage was understood in society. Some in the Church began to recognise that marriage should be seen as more than a private affair but instead should be viewed as a union requiring public consent and be sanctified by the Church. This shift took a long time and was more about the public recognition of marriages than a deep sacramental theology. The Church’s theology had to catch up with these developments. It did this after the Council of Trent and more fully during and after the Second Vatican Council. It must be remembered that during this time the Church’s theology about sacraments in general was only beginning to be developed and more explicitly being expressed. The Church’s focus during the Middle Ages was twofold: managing royal marriages and dealing with private marriage. Both created issues for society and for the Church. The Church, which played a central role in society, sought ways to minimise and manage such problems. As a result the Church also came to see itself as more central in the practice of marriage. Part of the solution came from defining, albeit in limited ways, marriage as a public, church affair with a spiritual quality. Understanding this spiritual quality or dimension became the foundation for understanding marriage as a sacrament. Trent (1545-1563) At the Council of Trent a number of doctrinal matters concerning marriage were addressed. In particular Trent declared Marriage to be a permanent and indissoluble bond. It also declared marriage was one of the Church’s seven sacraments. However, much of the council’s focus at this Council was on marriage practices common at the time or being promoted by some protestant reformers. In this regard Trent established a number of canons (laws). These canons spelt out who could marry, what dispositions or attitudes were required for marriage, how the sacramental ritual of marriage should be enacted (before a priest and two witnesses), and when and where marriages should take place when celebrated in the church. Vatican II (1963-1965) The Second Vatican Council developed a fuller theology of marriage, including its sacramental qualities. For instance the council’s Decree on the Apostolate of the Laity calls marriage ‘a great mystery in Christ and the church,’ adding that ‘the apostolate of married persons is of unique importance for the church and civil society’. In the Pastoral Constitution on the Church in the REL Year 12 ATAR, Unit 3: Module Three Page | 5 Sept 2015 Draft Teacher Background Modern World marriage and family is considered an important dimension of life in which the Church felt it had a pastoral responsibility to protect, promote and nurture. The Constitution on the Church in the Modern World states that marriage and family life is held in high esteem by the Church and being married was seen as an important vocation. Further, the love between couples was held in high esteem because it was a witness, to others, of committed married love and a sign of Christ’s own love for the church. The development of marriage as a sacrament How the Church speaks about marriage has often been influenced by the issues and attitudes prevailing in society in a given place and time. Out of these experiences the Church gradually developed and expressed its understanding of marriage, and in time, came to recognise that in a Christian marriage a sacrament is at work. As stated in the Catechism: The sacraments are "of the Church" in the double sense that they are "by her" and "for her." They are "by the Church," for she is the sacrament of Christ's action at work in her through the mission of the Holy Spirit. They are "for the Church" in the sense that "the sacraments make the Church," since they manifest and communicate to men, above all in the Eucharist, the mystery of communion with the God who is love, One in three persons. [CCC 1118] The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions. [CCC 1131] Note: A selection of documents related to the Church's teaching on marriage, the family, and the person can be found on the following website: http://www.usccb.org/issues-and-action/marriage-andfamily/marriage/promotion-and-defense-of-marriage/church-documents-on-defense-ofmarriage.cfm The Catechism of the Catholic Church (CCC) offers a comprehensive treatment of the Church's teaching and touches upon every facet of the Christian faith. Paragraphs 1601-1666 are particularly applicable to the Sacrament of Matrimony: REL Year 12 ATAR, Unit 3: Module Three Page | 6 Sept 2015 Draft Teacher Background Supplementary teacher background The following information outlines further detail about the Catholic understandings of marriage. Married love There is a special kind of committed love which is limited to a woman and a man. This is married love. A key characteristic of married love is that it is personal. It affects each as a whole person. It is not only romantic or intellectual or emotional or sexual or having common interests. Rather, it is all of these things. The discovery of married love takes time. It is discovered best in the highs and lows of their relationship, their conversations and arguments, their reconciliations or shared activities. Gradually, they learn more about each other and themselves. They learn the other’s background, and the influences that have helped shape them. Over time the couple learns to develop the trust needed to deal honestly and candidly with important personal issues and questions. Each respects the other. They learn to face difficulties and disagreements together, neither feeling dominated by the other. They can share hopes, fears and regrets. As they discover that the special love they have for each other is personal, awareness that they are truly meant for each other continues to grow. Their thoughts change from being best friends and confidants to becoming spouses. Two become one While throughout their relationship the couple have related with each other, their full sexuality comes into play as they realise that, as persons, each is incomplete without the other. As female and male, they need to become one if each is to become truly whole as a person. Thoughts of becoming one lead them to consider also the suitability of each other as a parent to any children that they may have. The couple may consider whether: ‘Do we share the same hopes for our children?’; ‘Do we want to pass on the same values?’; ‘Do we teach the same things to our children?’ Planning the future If the couple recognise that their love for each other reflects the potential of married love, eventually they make a decision to commit themselves to each other in marriage. Then they begin to plan when they will make this commitment, having it recognised publicly by family, friends and wider society. True married love is not the kind of commitment that wants to remain private to the couple. REL Year 12 ATAR, Unit 3: Module Three Page | 7 Sept 2015 Draft Teacher Background This leads to planning their future lives together, home, finances, possibilities about the care of children and family planning to cite some examples. In all of this, true love is revealed in the ways they respect each others’ wishes, adapt their wishes to each other, make compromises and respect each other’s conscience. Marriage created by God Married love begins in the human heart. It cannot be planned, controlled or engineered. It is created in the human heart by God: This is why a man leaves his father and mother and becomes attached to his wife, and they become one flesh. [Genesis 2:24] As the Catechism of the Catholic Church expresses it: The vocation to marriage is written in the very nature of man and woman as they came from the hand of the Creator. [CCC 1603] As their love develops and is tested over time, couples arrive at the conclusion that indeed each is incomplete without the other. They need to become one for the rest of their lives. This leads them to make a commitment to each other for life, and to desire each other to be the parents of any children. As stated in the Catechism: ‘The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring... .’ [CCC 1601] Married love reflects the love of God In God’s plan, married love is between a man and a woman. It is given totally, without reservation and exclusively by each to the other. Being exclusive to each other, it cannot be shared with any other person. Married love reflects, in a special way, the love of God for each and every human person. Since God created... man and woman, their mutual love becomes an image of the absolute and unfailing love with which God loves (all people). It is good, very good, in the Creator’s eyes. [CCC 1604] Married love gives security to the couple. Each can rely on the other so that the trust needed for development as a whole person grows between them. It provides a support that means serious life challenges and difficulties can be faced in ways that would not be possible for someone who is unmarried. The faithfulness couples promise each other in marriage can grow only as they communicate together. This requires that they share their joys and sorrows and reveal to each other the events and concerns of their daily lives. REL Year 12 ATAR, Unit 3: Module Three Page | 8 Sept 2015 Draft Teacher Background The closeness and intimacy of married love can be expressed only by an act of total self-giving. God created this act, the total physical union known as sexual intercourse, when creating men and women capable of expressing themselves in this way a man... becomes attached to his wife, and they become one flesh. [Genesis 2:24] Christians are called to appreciate human sexuality in marriage People are created in God’s image and likeness and many human experiences reflect God’s love. Among these are experiences of sexuality in marriage. Genesis The two Genesis accounts of the creation of humanity teach us that: God created the sexual in men and women sexuality is fulfilled in a unique way through the communion of marriage [Genesis 2:25] sexuality is fulfilled in a unique way through the conception of children [Genesis 1:28]. The personal focus of the love between married people mirrors the love of God for every individual. The joy of their sexual expression of this love gives them clues to the joy of God when people accept the intimate relationship that God wants with all. The feelings of parents at the conception and birth of a child give some insight into God’s love for every human person. All these feelings stem from human sexuality, and can enhance our appreciation for the Creator’s intentions. The Song of Songs This Biblical book is about God’s love revealed through human sexuality within the context of married love. For example, we find described poetically: the power of sexual attraction between married people towards each other [Song of Songs 4:17; 5:10-16; 7:1-6] the power of the desire for married sexual intimacy [Song of Songs 2:8-17; 8:1-4]. Such human experiences give clues to the power of God’s love and of God’s desire for people to enter the Christian faith relationship. They help people appreciate what underlies: Jesus’ willingness to suffer rather than renege on his call to conversion [Matthew 16:21-23] Jesus’ farewell command that his followers proclaim his Gospel to every nation [Matthew 28:20]. Such experiences, created by God, also help us to appreciate the goodness of human sexuality. Isaiah In the Book of Isaiah, we learn that the love of a mother for the child at her breast is not as great as that of God for every human individual [Isaiah 49:15]. The feelings experienced by a mother as she REL Year 12 ATAR, Unit 3: Module Three Page | 9 Sept 2015 Draft Teacher Background nurses her child do reflect something of God’s love for her, for her child and for each of us. As a mother reflects on her feelings, her appreciation of God’s personal and intimate love can deepen. Another experience identified by Isaiah is that of a parent loving his or her child [Isaiah 66:13]. Fathers and mothers, reflecting on the feelings they have for their children, can appreciate increasingly God’s love. Such feelings stem from human sexuality and teach people of the nobility and goodness of human sexuality. Sexual feelings reflect the power of God’s love God created human nature in the ‘image and likeness of God’ [Genesis 1:27]. Sexual powers and feelings are at the core of every human person, they are at the core of how people can reflect God. People know the power of sexual feelings, whether they are married or not. By revealing their purposes, God is also revealing that when experienced as God intends, they reflect the power of God’s love. Within marriage, sexual feelings make it possible for husband and wife to be united, so powerfully that ‘they become one flesh’. As they become ‘one flesh’, each learns the power of God’s love for them personally. Each experiences this power as overwhelming and glimpses how God’s love is personal, faithful and totally committed. God has taught principles of sexual morality to help people realise the importance of directing such powerful experiences. The procreation of children reflects God The Creator of humanity intended the increase of the human race. The way God chose to implement this was through people. So God gave people the powers to cooperate with their Creator in the conception of human life. Married love reflects the creative power of God’s love. The reason for this is that it is capable of conceiving new life. As stated in the Catechism And this love which God blesses is intended to be fruitful and to be realised 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] Parents together give a child all that the child inherits from them. Each is also a unique individual and different from their parents in basic ways. This uniqueness is due to God creating in each person a soul. It is the dynamic influence of this soul or spirit that is the source of individuality. It is also the basis for people coming to realise that God knows each one personally. REL Year 12 ATAR, Unit 3: Module Three Page | 10 Sept 2015 Draft Teacher Background For a child to develop into a free and mature individual, much more is needed than conception. Emotional, social, intellectual, spiritual and other levels of development require stable relationships. There need to be people who serve as permanent reference points for how to think or behave. In God’s plan, these should be the parents who conceived the child. To provide the stable relationships a child needs, their relationship with each other must be stable and permanent. They need to be married. This is why God told the man and the woman in the first of the Creation Stories Be fruitful, multiply, fill the earth... [Genesis 1:28] The Sacrament of Marriage In God’s plan, the family is the basic unit within a society. A society is a community of families. If family relationships are strong, their members are strong and together with members of other families, they make society strong. The basic foundation of a family is the permanent and stable marriage relationship between husband and wife. From this relationship flows the parent-child relationship, the stable referencepoint children need for their development towards maturity. God understands human nature better than people ever could and is aware of the human realities that make it hard at times for people to live according to God’s plan. To help people, God sent Jesus, the Son of God, to institute a special Sacrament, called the Sacrament of Marriage. The purpose of this Sacrament is to make it possible for a couple who marry to draw upon the strength of God’s love for their relationship. Through the Sacrament of Marriage God seeks to strengthen in a radical way the love between husband and wife. In this way, God strengthens the foundation for family life and through stronger families, the future of human society. The Sacrament of Marriage helps a married couple A couple marry by exchanging marriage vows or consent and by consummating their vows. This relationship is binding for life until one of the couple dies. The prerequisite for the Sacrament of Marriage is that both partners have been baptised. It is through Baptism that God ‘makes a home’ within a believer and God needs to be active within both parties for a marriage to be a Sacrament. This in no way reflects upon the marriages of couples where one partner is not baptised. These marriages are no less valid or favoured in God’s sight. However, the relationship with God that married partners need for the Sacrament of Marriage is lacking. Jesus wants every couple to experience the Sacrament of Marriage. This why he told his disciples to spread his message to all people, and to baptise all who come to believe [Matthew 28:19] and that there is nothing elitist about the Sacrament of Marriage. Unfortunately, not everyone can enjoy it because so many Christians do not try to do as Jesus commanded. God seals the bond of marriage REL Year 12 ATAR, Unit 3: Module Three Page | 11 Sept 2015 Draft Teacher Background When two baptised people marry, their bond is sealed by God. This is what Jesus was referring to when he said what God has united, human beings must not divide. [Matthew 19:6] This action brings God into the marriage relationship. It is a pledge of God’s support so long as the couple cooperate with God Thus the marriage bond has been established... in such a way that a marriage concluded and consummated between baptised persons can never be dissolved. This bond is a reality, henceforth irrevocable, and gives rise to a covenant guaranteed by God’s fidelity. [Catechism 1640] The Church does not have the power to change this. In the Bible, a covenant was a solemn agreement that gave promises and required the fulfilment of responsibilities. In the Sacrament of Marriage, the couple exchanges promises with God and each other. So long as they fulfil their responsibilities to God and each other, God works actively within each. God stirs their thoughts, feelings, emotions and attitudes so that the couple become increasingly one. Love and unity strengthened A wedding ceremony is the start of a marriage. The couple need to begin to work at their relationship from then onwards. Otherwise, their marriage will not last. In order to experience the action of God in their marriage, the couple need to work at their relationship with God. If they neglect to pray, to worship or to try to live as Jesus taught, the couple’s relationship with God will be less strong. They may find that the particular gifts God offers through the Sacrament of Marriage have not developed sufficiently to help them overcome the challenges they have to face. They will not be empowered to overcome serious challenges and pressures in their marriage. The gifts God offers relate to guidance and spiritual strength in daily married life. The effects of these gifts are the strengthening by God of their love and unity. The communion between them becomes stronger and more stable than could be achieved by human love alone. As stated in the Catechism This grace proper to the Sacrament of Matrimony is intended to perfect the couple’s love and to strengthen their indissoluble unity. By this grace, they ‘help one another to attain holiness in their married life and in welcoming and educating their children.’ [CCC 1641] Christ is the source of the spiritual gifts of marriage God’s gifts of guidance and strength in the Sacrament of Marriage are received through Jesus. He is present with the couple in a special way, relating with them as they relate with him. REL Year 12 ATAR, Unit 3: Module Three Page | 12 Sept 2015 Draft Teacher Background As stated in the Catechism Christ 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, to ‘be subject to one another out of reverence for Christ’, and to love one another with supernatural, tender, and fruitful love. [CCC 1642] For Christians, the promise of Christ’s presence with them in their marriage relationship gives them the faith to enter into marriage. They believe that, despite the social and other pressures that bear down on a marriage relationship today, through Christ, they will receive guidance when, for example, they need to: face the daily problems that arise in marriage reopen communication when there is tension pick themselves up again forgive each other bear each other’s burdens put up with each other’s unattractive habits overcome temptations to be unfaithful. They believe that, through Christ, they will receive the inner spiritual strength for example, to: work out any problems they may be facing make decisions about their home and family life support each other address issues related to parenting make decisions about finance, moving house, the necessity for both to work outside the home. Developing the personal relationship with Christ The Sacrament of Marriage involves a three-way relationship, between the couple and between each with Jesus. In order to experience what is offered through this Sacrament, the couple individually and together need to keep developing their personal relationship with Jesus. They do so by: worshipping together receiving Jesus personally in Holy Communion praying daily striving to live as Jesus taught. Their daily prayer needs to put before Jesus their real life challenges, questions and difficulties such as: relationship and communication issues concerns about their children financial and other pressures fears REL Year 12 ATAR, Unit 3: Module Three Page | 13 Sept 2015 Draft Teacher Background temptations to be unfaithful employment problems. Their prayer needs to reflect the openness of those who approached Jesus in the Gospels. Developing the relationship with each other Those sharing the Sacrament of Marriage have been joined by God. Christian married couples have found that, for their marriages to flourish, they need to build upon this bond by working to develop their relationship further. They need, for example, to: develop good communication develop interest in each other’s daily activities and work share their concerns and worries with each other work together at building up their home and family life share all responsibilities that arise from their marriage (care of the children, household tasks). Every marriage is unique Since every marriage is between two unique people, every marriage relationship is unique. While God’s teachings and laws on marriage provide general guidance they are insufficient for the challenges and issues that arise in individual marriages. Despite the seriousness of marriage and future family commitments, there is no formal training program to prepare couples totally for what is ahead of them. This is why Jesus becomes present with couples in the Sacrament of Marriage. As the people of Israel could approach him two thousand years ago with their questions and problems, so the couple can turn to him at any time about any matter in their marriage. The Sacrament of Marriage Through the Sacrament of Marriage, God blesses and strengthens the love of believers. The Sacrament emphasises God’s purposes for marriage which are: the growing love between a man and a woman who have exchanged vows of committed love to each other the conception of children within this stable relationship. The characteristics God intends of the family God intends the human family to have certain characteristics. The characteristics of family that God intends are as follows. A family will be built upon [Catechism 2201, 2203]: the marriage of husband and wife the conception and education of children the personal relationships and responsibilities between parents and children, children and parents and children between each other the equal dignity of each of its members REL Year 12 ATAR, Unit 3: Module Three Page | 14 Sept 2015 Draft Teacher Background an affinity of feelings, affections and interests based upon the respect of family members for each other. From the revelation of God in the Book of Genesis, we see that the family is the original cell of social life. It is here that children first learn relationships, stability and love. A man and a woman united in marriage, together with their children, form a family. This institution is prior to any recognition by public authority, which has an obligation to recognise it. It should be considered the normal reference point by which the different forms of family relationships are to be evaluated. [CCC 2202] Family life is an initiation into life in society. [CCC 2207] The family has the responsibility of assisting weaker members as far as it is possible for other family members to do so. When the needs of weaker members are beyond the resources of the family, other families and the wider society are obliged to assist. The family should live in such a way that its members learn to care and take responsibility for the young, the old, the sick, the handicapped, and the poor. [CCC 2208] Charity empowers quality family life Family life has always had its high and low points. There are times of celebration but also times of tension. Family life demands times of forgiveness, sensitivity, understanding and all the other forms of self-giving. This kind of self-giving becomes easier as charity grows. As each person loves God for God’s own sake, the relationship with God grows. This allows God to empower each to greater love and selfgiving. As each person loves the other for God’s sake, their motivation for self-giving depends less upon others’ responses. If other family members are being difficult, this can be overcome. The Commonwealth and Church legal requirements for marriage Any couple wanting to marry have to fulfil certain civil law requirements. In Australia, the Commonwealth Government requires that couples to be married: complete a ‘Notice of Intended Marriage’ form not more than three, nor less than one, calendar month prior to celebration of the marriage. The completion of this form includes the presentation of Birth Certificates have signed a Declaration that they are eligible to marry, meeting the age requirements (eighteen years of age unless special permission has been given); and are free from all legal impediments (or, where possible, such impediments have been dispensed) be married by an authorised celebrant and two witnesses. The Church requires that couples to be married: complete a Church Pre-Nuptial Inquiry form which includes statements establishing their freedom to marry REL Year 12 ATAR, Unit 3: Module Three Page | 15 Sept 2015 Draft Teacher Background have no State or Church legal impediments to their marriage or, where possible, such impediments have been dispensed. Pressures on Marriage Today There are many challenges on married people some of which can be very serious. As a result, though they may be deeply in love when they first marry, sometimes these challenges can be hard to overcome because the love between wife and husband is not strong enough. For example: different expectations about the roles of husband and wife lack of a stable family background for one or both of the spouses established personality patterns that conflict communication problems unrealistic marriage expectations unmet needs for genuine emotional intimacy financial pressures lack of house management skills conflict with in-laws different expectations about sex different expectations about the children very different backgrounds of the couple As well as the challenges the couple bring to the new marriage, there are also external challenges. For example: decline in support for the extended family with the rise of the nuclear family economic pressures, especially if married people have expectations that are financially unrealistic social and work pressures that lower people’s sense of being in control decline of values in society, which weaken people’s ability to find self-esteem and direction in life. Marriage is enduring The challenges to marriage and family life can seem discouraging. People can be sceptical about marriage and fear making a marriage contract. God has sought to protect people and their children from the suffering of separation and divorce. This is one reason for God’s laws related to human sexuality, summed up under the Sixth and Ninth Commandments. This means that anyone can look forward with reasonable optimism if considering marriage provided they: live according to God’s laws in relation to human sexuality undertake a good and solid programme of marriage preparation as early as possible after they decide to marry. REL Year 12 ATAR, Unit 3: Module Three Page | 16 Sept 2015 Draft Teacher Background Sex before marriage Marriage is total ‘self-giving of husband and wife’. Each gives himself or herself to the other completely and without reservation. In marriage the expression of mutual self-giving and commitment is the totally personal union of sexual intercourse. This expresses love that is both unconditional and that is potentially life-giving. Prior to marriage, sexual intercourse is not an appropriate expression of love. In fact, prior to marriage, it can endanger the maturing love of the couple. For example, it can strengthen the romantic and sexual love between the couple so that: they find it difficult to consider, with sufficient reflection their total compatibility for each other their feelings of closeness make it more difficult negotiating the compromises needed for a successful marriage they are reluctant to raise difficult questions and issues that need resolving before committing to marriage either or even both may repress concerns that need to be addressed. Perhaps the greatest danger to couples engaging in sexual intercourse before marriage is that they may be deceived into feeling that they are closer than actually is the case. Couples who do not practise chastity are in danger of believing that they are ready for marriage when, in fact, they are not. As a result, their love will not be strong enough to sustain the kinds of challenges that are likely to arise in a marriage. Preparation for marriage In a society in which many people have different ideas on marriage, sex, love and commitment, it is easy for people to become confused about marriage. Such confusion is not helpful to anyone considering marriage. It is important for couples thinking about marriage to undertake adequate marriage preparation. Good marriage preparation programs and wise marriage preparation counsellors help couples to address issues related to their marriage. When couples have decided to marry, they should seek the advice of the priest who is going to perform their wedding ceremony about marriage preparation as soon as possible. There are different programmes for different needs. Good marriage preparation counsellors are concerned with helping couples prepare well for their future together. For Catholics, the regular practice of the Sacrament of Penance is also particularly important. As their relationship with God is restored, damage can be healed, their potential love strengthened and their capacity to trust to the extent needed for good marriage preparation can grow. Chastity helps couples to prepare well for marriage. It leads them to be confident about their commitment. REL Year 12 ATAR, Unit 3: Module Three Page | 17 Sept 2015 Draft Teacher Background The Rite celebrates the meaning of marriage Weddings always attract interest and entail much planning for those involved. The important part of marriage is the wedding ceremony and its meaning. At the centre of the Rite of Marriage is the exchange of vows between the woman and the man. This is fundamental to the Christian meaning of marriage as explained in the Church’s Code of Canon Law The marriage covenant, by which a man and a woman establish between themselves a partnership of their whole life, and which of its own very nature is ordered to the well-being of the spouses and to procreation and upbringing of children, has, between the baptised, been raised by Christ the Lord to the dignity of a sacrament. [Code of Canon Law 1055] It is important to stress that this meaning is behind all aspects of a Marriage Rite. It is: a special covenant a lifelong partnership a partnership that a man and a woman establish between themselves for the well being of the spouses for the procreation and upbringing of children a Sacrament when established by two baptised people. The consent to enter into marriage The exchange of vows is the most solemn moment in the Marriage Rite. This is when the man and the woman confer upon each other the Sacrament of Marriage. The priest and two others witness this moment, but it is the couple who are the ministers of this Sacrament to each other. As stated in the Catechism ...it is ordinarily understood that the spouses, as ministers of Christ’s grace, mutually confer upon each other the sacrament of Matrimony by expressing their consent before the Church. [CCC 1623] Through the vows, each pledges to live in married faithfulness to the other without any conditions until they are separated by death. The couple complete their consent by consummating their marriage. To emphasise the divine action that seals their consent, the celebrant repeats Jesus’ words: ‘What God has joined, man must not divide’ [Mark 10:9]. The essential conditions for valid marriage Before exchanging vows, the couple seeking marriage are asked questions to establish that they: seek marriage freely and without reservation intend to love and honour each other for the rest of their lives will accept children from God. The questions are: REL Year 12 ATAR, Unit 3: Module Three Page | 18 Sept 2015 Draft Teacher Background ...have you come here freely and without reservation to give yourselves to each other in marriage? Will you love and honour each other as man and wife for the rest of your lives? Will you accept children lovingly from God, and bring them up according to the law of Christ and his Church? The last question is asked in the knowledge that the couple is called to make responsible parenthood decisions. (It is not asked if the woman is beyond child-bearing years). Unless these conditions are fulfilled, there can be no valid marriage. Unfortunately, sometimes couples realise only later that at least one of the conditions has not been fulfilled. This is one reason why the Church now requires adequate marriage preparation. Blessing and Exchange of Rings A ring is endless, a symbol of the lifelong love pledged by husband and wife for each other. After vows have been exchanged, the rings are blessed so that they can be reminders to the couple and to all others that the couple’s love has been consecrated by God and that God has bound them together. The rings are then exchanged. Marriage of Catholics and Christians who are not Catholics For a marriage covenant between two people to be a sacrament, both must: be baptised (Baptism being the prerequisite for all other Sacraments) intend to enter into the Sacrament of Marriage in terms of its meaning and conditions. Baptised Christians who are not Catholics, and who fulfil the above conditions, enter into the Sacrament of Marriage. No human authority can break their marriage bond. A celebration of the Sacrament of Marriage is a liturgy. It is a celebration of the Church and needs to be recognised by the Church. Normally, for their marriage to be a Sacrament, the Church requires that Catholics be married by exchanging vows before an authorised Church celebrant (usually a priest or a deacon, or a specially delegated lay person in parts of the world where there may be no priest or deacon available) and two witnesses (usually members of the wedding party). Provided the essential conditions for marriage have been fulfilled, no remarriage is possible while either spouse is alive. Catholics marrying other Christians When a Catholic and a baptised person from another Christian Church approach the Church to enter into a marriage covenant, they receive the Sacrament of Marriage. REL Year 12 ATAR, Unit 3: Module Three Page | 19 Sept 2015 Draft Teacher Background When a Catholic and an unbaptised person exchange marriage vows in the Church, their relationship is blessed, but cannot be a Sacrament. This is because, as explained earlier, the Sacrament of Marriage depends upon the relationship with Jesus that is established through Baptism. In both cases, the marriage covenant is permanent and lifelong fidelity is expected. Marrying outside the Church with Church recognition For special reasons, sometimes before marrying, a Catholic asks the Church to recognise his or her marriage to someone who is not a Catholic in a wedding not performed by an authorised Church celebrant. He or she seeks a dispensation (an official exemption) from the normal requirement. This will usually be given for valid reasons. Before giving a dispensation, the bishop of the diocese will want to satisfy himself that the essential conditions for a valid marriage have been fulfilled. Marrying outside the Church without recognition Catholics receive Sacraments through the Church. So, if a Catholic goes through a form of wedding ceremony outside the Church without seeking appropriate recognition, no Sacrament is received. As a result, the Church does not recognise the marriage or that it is binding upon the couple. In practice, this means that no marriage bond has been sealed by God, and either party remains free to enter into the Sacrament of Marriage. He or she can even do so with a baptised person once a civil divorce from the civil marriage has been granted. Reasons why a dispensation may be denied For serious reasons, a request for a dispensation and Church recognition may be denied. The most obvious are: one of the partners is already married (even though there may be a civil divorce) the couple may have a blood relationship that is too close for a valid marriage an essential condition for marriage may be unfulfilled. These circumstances would prevent the Church itself from performing a marriage, and so prevent it equally from recognising a marriage ceremony celebrated elsewhere. Seeking support for a marriage Today, there are many whose aim it is to support marriage relationships through preparation and counselling services. It is important that Catholics use only those services that share the ideals of Christian teaching on marriage. If a couple seeks help in resolving a marriage problem from services that do not value lifelong fidelity, they may not find the type and level of support they are seeking. People can enter into a marriage without the essential conditions REL Year 12 ATAR, Unit 3: Module Three Page | 20 Sept 2015 Draft Teacher Background Sacramental marriages, being sealed by God, cannot be dissolved, unless they have not been consummated. So, even if a civil divorce may be granted, the Church cannot recognise this, for the State has no power to divide ‘what God has united’ [Mark 10:8]. The Church teaches the indissolubility of the Sacrament of Marriage. The whole question of valid and invalid marriages is a complicated one. If the claim that no valid marriage existed can be established, a Statement of Annulment is issued by the Church. This frees the couple of all marriage responsibilities. However, if they have had children, they still have the obligations of all parents. In general terms, the grounds for annulment relate to lack of freedom or lack of adequate intention when the marriage took place or lack of capacity by one of the partners to fulfil the essential obligations of marriage. An annulment states there was no marriage. It does not break a valid marriage covenant. The Church has no power to do this because of the command of Jesus that ‘what God has united, human beings must not divide’ [Mark 10:8]. The grounds for an annulment are explained in Church law and have to be established through evidence and witnesses. Lack of freedom The purpose of Church law is to implement the teachings of Jesus in practical life situations. One requirement of marriage is freedom, so in Church law [Canon 1103]: A marriage is invalid which was entered into by reason of force or of grave fear imposed from outside, even if not purposely, from which the person has no escape other than by choosing marriage. Apart from physical threat or blackmail, there can be other pressures on a couple to marry. For example, there may be a mistaken sense of obligation because: of the fear that the intended spouse would be hurt if one did not go through with the wedding it may be too late to call it off of pregnancy of parental pressures and expectations of the fear for the emotional well being of the other if the marriage were to be cancelled. Lack of intention in the consent A marriage would be invalid if either of the couple lacked sufficient intention. There would be insufficient intention, for example, if either the man or the woman intended a restriction like: putting a time-limit on the marriage only intending to stay together until the children grow up only if the marriage stays happy provided they have a home REL Year 12 ATAR, Unit 3: Module Three Page | 21 Sept 2015 Draft Teacher Background provided the other remains faithful. Lack of intention is recognised when it can be shown that one of the couple was incapable of contracting marriage in the first place. Many practical examples could be cited: proven immaturity and inability to accept marriage obligations an established pattern of being unable to enter into any lasting commitment emotional instability because of a recently failed engagement a feeling they are getting too old and that this is their last chance. For an annulment, it would need to be established that there was a lack of intention when the couple actually exchanged their consent. One of the objectives of marriage preparation required by the Church is to help couples ensure that they feel confident in their own and each other’s readiness to enter marriage. Later problems in the marriage relationship do not invalidate a marriage. How grounds for an annulment are established The Church is strict in its proclamation of Jesus’ teaching about the indissolubility of marriage, it is equally concerned to ensure that those who are not validly married are not bound by marriage obligations. This is a fundamental principle that needs to be understood in any discussion of marriage annulment. In its concern for people, the Church has established special procedures to collect all the relevant evidence needed to establish whether or not a marriage is valid. They are carried out by a special Tribunal established by the diocesan bishop. Though its procedures are based upon centuries of experience, it is always possible for someone to submit deliberately false evidence or to make claims they know to be false. However, the annulment process is as effective as humanly possible. If someone believes the diocesan Tribunal has erred in making a negative decision on their application for an annulment, there are further processes of appeal. Enquires about an appeal should be made to the diocesan Tribunal or to their diocesan bishop. From time to time, famous people receive an annulment. People can question the Church’s belief in marriage as a result. It is important not to make a judgement as: (i) all evidence and testimony to a Tribunal remains absolutely secret, even to other Church officials and bodies (ii) Tribunals are unable to defend their decisions for reasons of strict confidentiality, even when those receiving an annulment give false explanations. REL Year 12 ATAR, Unit 3: Module Three Page | 22 Sept 2015 Draft Teacher Background There are no individuals or groups who enjoy special consideration during marriage annulment enquiries. The marriage either has been sealed by God or it has not. Even the Pope is powerless to change this reality. The status of the children of an annulled marriage A declaration of annulment does not change the status of the children born into the marriage either in Church or civil society. The Catholic Church teaches that all children regardless of the status of their parents’ marriage or how they were conceived share the same God-given rights. The State or Church cannot dissolve a marriage joined by God The authority of the State is not greater than God’s authority. State authorities do not have the power to dissolve Christian marriages. If a couple whose marriage is a Sacrament receive a State divorce which entitles them to remarry in a civil ceremony, this is not recognised by the Church and they cannot remarry. As with the State, the Church cannot dissolve the relationship between couples sealed by God in the Sacrament of Marriage, and whose marriage has been consummated. Even if the Church were to try to do so, such a bond would remain undissolved because of God’s authority. Can the Church dissolve marriages that are not Sacraments? A baptised person has a God-given right to enter into the Sacrament of Marriage with another baptised person, and to experience all that God offers through this Sacrament. Many surrender this right willingly because they love and wish to marry a non-baptised person. Pauline Privilege Since its earliest times, the Church has known that, though human authorities have no power to do so, the Church itself has the power from Christ to dissolve marriages between two unbaptised people because their marriages have not been ‘sealed by God’ as a Christian Sacrament in special circumstances. This power was exercised by the Apostle Paul well before even the first of the Gospels was completed, and is known as the Pauline Privilege [1 Corinthians 7:10-16]. Petrine Privilege A marriage between a baptised and an unbaptised person is also not a Sacrament. As explained earlier, a marriage can only be a Sacrament if God has ‘made a home’ within each of the spouses through Baptism [John 14:23]. The Pope has the spiritual power to dissolve such marriages in special circumstances under what is called the Petrine Privilege. The Petrine Privilege is based upon the use of the ‘power of the keys’ first given to Peter by Jesus to ‘bind and loose’ [Matthew 16:19]. However, it must be stressed again that this power, inherited by REL Year 12 ATAR, Unit 3: Module Three Page | 23 Sept 2015 Draft Teacher Background the Pope today, cannot ‘loose’ a Sacramental Marriage for ‘what God has united, human beings must not divide’ [Mark 10:8]. When a marriage has not been consummated For various reasons, a couple may marry, but not consummate their marriage. This means that their marriage vows have not been completed. In this situation the Church has the power to dissolve the marriage bond for serious reasons. This is true even if the marriage is a Sacrament. These situations are not easy to understand. They are as complicated as the lives of people and require greater understanding. It is important to recall some fundamental principles: every baptised person has the right from God to enter into the Sacrament of Marriage, a union ‘sealed by God’; the Church cannot dissolve non-Sacramental marriages except in the circumstances referred to above; the Church can only implement God’s laws related to marriage, not change them; the Church has pastoral responsibilities to all people — and is bound to help people in marriage difficulties to work out their obligations from God; the Church cannot hold bound to marriage people not so bound by God. REL Year 12 ATAR, Unit 3: Module Three Page | 24 Sept 2015 Draft Teacher Background The following information outlines further detail about the Catholic understandings of relationships. Relating with others The road to true relationships is not easy. Throughout life, people find that some relationships grow while others fade. Some last longer than others, and, when they end, some do so naturally, while others do so hurtfully. The importance of true relationships helps people to understand jealousy and why people keep testing each other. Sometimes, until people learn to relate in mature ways, they fear standing up to friends who want them to do wrong. Another reality is that, as people grow older, they realise that they need to respond more to parents and family members. People may come to regret past tensions and stresses and wish they could change them. Common relationship questions People share common concerns and questions such as: how do I know if someone is a true friend? how far can I trust people? why does no one seem to understand me? why am I confused about friendships? why do people seem not to like me? when do I know if I am in love? how will I know whether someone truly loves me? how should I express affection? are sexual feelings a sign of a close relationship? what’s wrong with just ‘living together’? how will I cope with being married? can I handle the responsibilities of being a parent? These and other questions reflect underlying concerns about: commitment and love in relationships human sexuality. The call to relate with others comes from within To relate with others is a basic human need. Unless this need is met, people feel alone and incomplete. They cannot develop fully as human individuals. Their personalities remain stunted. Without others, people lack the many important opportunities that true relationships provide to develop personal qualities, talents and skills. For example, friends experiencing problems provide REL Year 12 ATAR, Unit 3: Module Three Page | 25 Sept 2015 Draft Teacher Background opportunities to develop loyalty. Family members who are sick or depressed provide opportunities to develop compassion and understanding. People need to relate with each other. It is through these relationships that they find happiness and opportunities for personal development. Relationships are based upon self-giving Many make the mistake of thinking about their relationships in terms of ‘what I get out of it’. This way of thinking makes it difficult for people to develop a commitment in a relationship. Many who think this way find long-term commitments difficult. A genuine and long-lasting relationship results as two people ‘give’ to each other. As one person gives, the other feels gradually moved to respond and a true relationship begins. Self-giving requires an accurate self-image To ‘give’ in friendship, people need to learn to develop an accurate self-image. This makes them aware of their gifts and strengths. In order to be self-giving, people need to be aware of what they have to offer. Social trends today often encourage people to become more aware of the ‘negative’ than the ‘positive’ when thinking about themselves. As a result, many find relationships difficult because they cannot see what they have in themselves that is worth giving. People need to keep trying to develop an accurate self-image in order to relate. While this will include acknowledging personal weaknesses, it will also involve discovering and developing personal qualities, talents, skills and other personal gifts. True relationships require love that is other-centred The strength of any relationship depends upon the kind of love upon which it is based. There are different kinds of love: filial love, which is the love felt between family members altruistic love, which is the natural selfless concern people feel for others, especially when misfortune comes their way romantic love, which is when one feels close to another because of psychological or physical attraction sexual (and erotic) love, which is based upon sexual desires. Love that is romantic or sexual is self-centred. It tends to weaken when the attraction wanes. Both romantic and sexual love can be strong for a time. Both can lead people to ‘fall in or out of love’ neither is strong enough to sustain true and longer-term relationships. A major problem with a love that is either sexual or romantic is that it can destroy potentially true and long-lasting relationships. Unless disciplined, it can take over a relationship and stunt the development of other aspects that need to be developed. REL Year 12 ATAR, Unit 3: Module Three Page | 26 Sept 2015 Draft Teacher Background Love that is filial or altruistic, on the other hand, is other-centred. It is also deeper than the emotion of love. It is longer-lasting and more reliable in terms of commitment. It leads to relationships of quality. Many close friendships may begin at the romantic or sexual levels, but then develop to altruistic love. Those involved have disciplined their romantic and sexual feelings so that their potential for the deeper, altruistic love has grown. Couples may find their love for each other grows to the extent that they realise it is special and committed. So they decide to marry. Unfortunately, it is also true that some couples marry or ‘live together’ when their love is simply romantic or sexual. They claim to ‘feel’ close. As this love weakens, their relationship is less able to face the normal stresses and challenges of life and the commitment a marriage relationship requires. Many then break up or divorce. Committed love is concerned first for the good of the other person In any relationship, regardless of how it starts, the love needed for it to grow is committed love. The greater this commitment becomes, the stronger the relationship develops. The major characteristic of this love is commitment to the good of the other person. ‘To love is to will the good of another.’ All other affections have their source in this first movement of the human heart toward the good. Only the good can be loved.’ [CCC 1766] The first example most people experience of committed love is the love of their parents. When children are younger, this ‘parental love’ is obviously other-centred. Parents care for and educate their young children unconditionally. True love can require also saying ‘no’ at times. People can often be mistaken in what they think is good. To love, they have to do what they believe to be the best thing in the end. Others may not appreciate their decision at the time, but eventually they will come to realise the genuine love that led to the decision. True love requires moral understanding If ‘love is to will the good of another’, people need to do what they can to learn what is good or not good for others as people. This leads them to search for the principles that identify good and evil. These are the principles of morality. What is truly good for another, no matter who they are, will always be morally right. True love requires making choices rather than following feelings True love can lead to conflict, such as choosing between personal interests and the interests of others. It can lead also to conflicts between what others want and what would be good for them; between pleasing them by doing wrong or risking upsetting them by doing what is right. REL Year 12 ATAR, Unit 3: Module Three Page | 27 Sept 2015 Draft Teacher Background True love requires people to make real choices. Emotions alone cannot be relied upon in times of conflict. Emotions, unless understood and directed properly, can cause confusion and weaken resolve. In times of conflict, moral principles are always important. They can warn people when emotions are misleading thoughts. They help people to identify what is for the good of another and to avoid emotions that tend to dominate. True love never requires people to do what they know to be wrong. True relationships respect conscience It is important to remember that people who are truly concerned for the good will never pressure others into violating their conscience, or to do what is wrong. This is one way of evaluating the real strength of a relationship. Those who truly love will never try to: pressure people to do what they sincerely believe to be wrong trick people into violating sincerely held moral beliefs manipulate emotionally to disobey God’s laws. Even if they believe what they want to be right, those who truly love others will always respect their conscience. When thinking about their relationships, people need to identify first the kind of love that each is based upon. Otherwise they may make mistakes when evaluating their relationships or when trying to work out how to develop them further. Relationships they thought would be long-term may prove not to be the case. Commitment For real commitment, people need to understand others. They cannot be loyal, forgiving or caring of others without understanding their needs and how they are feeling. People need to know and understand themselves and feel confident about their capacity to respond to others. Commitment requires an understanding of moral values. Otherwise people will not be able to work out what would and what would not be ‘good’. Morally wrong actions can never be consistent with true love. No matter how ‘close’ they feel, people who consistently do what is wrong commonly find that their relationship eventually breaks down. Committed love, therefore, requires that people develop an understanding of others and of themselves, as well as of what is and what is not good. Commitment for true relationships needs to be developed True love requires commitment. If true love were simply an emotion, people would be unable to remain faithful and loyal, or to forgive when they are irritated. REL Year 12 ATAR, Unit 3: Module Three Page | 28 Sept 2015 Draft Teacher Background Different relationships teach that there are different levels of commitment and love. For example people feel closer to some friends than to others. The commitment required for marriage and parent-child relationships is deeper than friendships. A relationship deepens when commitment increases Committed love is a gift from one person to another. For example, parents, exhausted after several nights of broken sleep, may feel no joy at all to be woken again in the middle of the night by their crying child. Yet their child is too young to respond in return, so their love is their gift to their child. It does not depend upon the child’s response. The relationship between parent and child is deeper than feelings, though feelings are affected by it. Genuine relationships may require, at times, forgiveness, mercy, loyalty and compassion. People who have not learnt how to give forgiveness, loyalty, compassion or mercy have not yet learnt to love to the extent needed for genuine relationships. They have failed to achieve the kind of selflessness needed to free them to love others. Committed love does not depend solely upon a response or return. Committed love in any relationship is always a gift. It is given freely and seeks no reward. As it deepens, so does a relationship. Commitment requires personal development Committed love is always ‘personal’, it involves the whole person and not just the emotions. It demands personal commitment and makes demands on many levels; physical, intellectual, emotional and spiritual. To develop committed love, people need to learn to respond to others’ needs. They need to learn to avoid expressing emotions in ways that are not for the good of others, including ways that are not morally good. The human body The human body is the ‘language’ of the human person. It expresses in verbal and non-verbal ways care, forgiveness and loyalty. Love comes from the ‘heart’, it needs to be expressed in different ways. Appropriate signs of affection differ according to the relationship. People express affection differently towards parents and family members than they do to friends. Committed love requires that people learn to discipline their bodies so that they express love rather than selfishness, and goodness rather than evil. Emotional maturity To develop committed love, people need to understand and to direct their emotions. To the extent that people do not direct their emotions, their ability to develop committed love is weakened. Instead, some emotions, such as desire, may take over. They can lead people to behave REL Year 12 ATAR, Unit 3: Module Three Page | 29 Sept 2015 Draft Teacher Background in ways that are not consistent with truly ‘personal’ love. Relationships can become totally dependent upon how people ‘feel’. Since committed love needs to be truly ‘personal’, it requires the involvement of the whole person. This means, then, that emotional maturity is essential if a person is going to be able to love others in committed ways. Inner spiritual strength To develop commitment, people need to develop inner spiritual strength as well as other spiritual gifts such as selflessness, ideals, self-awareness and inner peace. Some people can seem to be endlessly demanding. True love is difficult when others do not seem to respond. Forgiveness, understanding, compassion, politeness to people and loyalty to those whom others reject, can all be difficult to give without inner spiritual strength. A healthy sexuality For a healthy sexuality, as well as for real and long-term relationships, people need to be able to control their sexual feelings. Typical issues that can lead to strong sexual feelings unless they are faced up to or accepted include: family tensions parents separating grief at the death of a family member relationship upsets loneliness built-up but unrecognised emotions fear of failure, especially in the eyes of others study difficulties times of special stress, such as major exams, or relief after the stress has gone anxieties about the future coping with step parents and families. For many strong sexual feelings and temptations can be symptoms of deeper tensions. Gratifying such temptations, instead of working out their causes, can lead to the development of ingrained sexual habits and behavioural patterns. In the long run, these hamper the development of true and long-lasting relationships. They can make it harder for people to progress to the deeper levels of love needed for commitment. Strong sexual feelings can lead people into relationships built upon sexual or erotic love. They can lead people also to seek gratification in other ways, such as sexually explicit movies, literature, magazines and posters. In turn, this can lead some people to treat others only in abusive and morally wrong ways. REL Year 12 ATAR, Unit 3: Module Three Page | 30 Sept 2015 Draft Teacher Background True relationships require healthy sexuality For true and long lasting relationships, people need to see others as well as themselves as people. This means seeing others as individuals with their own ideals, hopes, qualities and personal needs. It also means recognising and respecting each other’s sexuality, their femaleness or maleness. Whether people are male or female affects them at every level. It affects how they think, feel, react and respond to others. Sexuality affects how people love and relate. It also gives people the capacity to conceive children as well as to relate with them as parents. Sexuality affects all aspects of the human person in the unity of his (or her) body and soul. It especially concerns affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of communion with others. A healthy sexuality, therefore, is people, as males or females, being able to express their thoughts, feelings and other personal gifts in ways that are good. [CCC 2332] Sexuality is different from sex Many today confuse sexuality with sex. Sexuality is much more significant than ‘sex’, for it affects every moment of an individual’s life. It is sexuality that affects physiological development into adulthood. As it does so, people become capable of expressing married love and of conceiving new human life. The desire to integrate sexual feelings With maturity grows the desire for inner harmony and peace. As a result people do not want their emotions to take away their capacity to think in situations. They want their behaviour increasingly to be consistent with their values and personal ideals. They want to make choices that reflect greater inner personal freedom. The desire for inner harmony and peace leads people to want their sexual feelings to function in ways that are consistent with the rest of their human gifts, their ideals, their values and their knowledge of right and wrong. They do not want their sexual feelings to dominate or to conflict with these gifts. People do not want their sexual feelings to lead them to behave in ways they know to be wrong. If they find this happening, they want to change, even though they may not really know how to do so. The yearning for inner freedom People yearn for inner freedom so that they can always make choices. They like the inner freedom to be able to think before speaking or acting, and to avoid succumbing to blind instinct. It is normal for people to want freedom from the power of undirected sexual feelings. They also want to break sexual habits that may have developed. REL Year 12 ATAR, Unit 3: Module Three Page | 31 Sept 2015 Draft Teacher Background The following information outlines further detail about the Catholic understandings of Charity. Charity: a special kind of love When creating human nature, God originally intended people to ‘live together’ in love and harmony. God’s plan was that there would be peace on earth at all levels, amongst family and friends, the local, national and international communities. Both Creation Stories in the Book of Genesis present this feeling of peace and harmony. When people turned from God, they sinned [Genesis 3]. Then, in the Story of Abel and Cain, brother turned against brother [Genesis 4]. Tension developed between Adam and Eve, he blaming her for his sin [Genesis 3:12]. Through the Creation Stories, God is teaching that, as long as they relate with God, people will live in harmony with each other. God is the source of harmony and peace on earth. On the other hand, if people do not relate with God, they drift from the source of human harmony and peace. Violence, tension, jealousy and the other evils commonly seen in human society grow. There are many examples of people not relating as God originally intended. There is war between nations, racism, injustice and discrimination at all levels of society. There are also tensions between families, friends and within nations. The media provides many examples of ways that human society is far from what God originally planned. All point to the human consequences that result when people cut themselves off from God. As a result, Jesus came and offered humanity a special gift called charity. Charity is received through Baptism. It is a gift of the Holy Spirit and empowers those who develop it in two ways: they can love God for God’s own sake they can love others for God’s sake. If every human person loved others, there would be no tensions in the world. Loving God for God’s sake Being able to love God for God’s own sake strengthens a person’s relationship with God. Selfishness and self-interest lessen. In giving people charity, God is giving people the capacity to develop closer relationships with their Creator. As their relationships with God develop, God influences them to love others as God does; that is, with commitment and goodness. Loving others for God’s sake Tensions exist in human society because of many human weaknesses. Ultimately, their source lies in the hearts of the people who make up society. REL Year 12 ATAR, Unit 3: Module Three Page | 32 Sept 2015 Draft Teacher Background A major problem lies in the inability to see others as people. Instead, they focus upon externals such as skin colour, disfigurement, age and gender characteristics. This leads to problems such as racism, discrimination and ageism. The ability to love others for God’s sake means that people are able to love unconditionally. Those who develop charity can rise above personal hurts and resentments to forgive, to be kind and to show genuine care. The capacity to love others for God’s sake grows with love for God. Christians need to reclaim ‘charity’ People associate giving money to needy causes, never making negative comments about others and having pity on others less fortunate with charity. For some, charity means giving so that others will think well of the donor, while the donor really is quite indifferent and insensitive to the needy. The word ‘charity’ is so fundamental to Christian love, its Christian meaning needs to be understood. Charity is a gift given by the Holy Spirit who dwells within the human heart through Baptism. This gift needs to be developed so that it becomes a virtue or a habitual way of behaving towards God and other people. As a gift of God, charity is called a ‘theological’ virtue: Charity is the theological virtue by which we love God above all things for (God’s) own sake, and our neighbour as ourselves for the love of God. Any effort to love that does not imitate God’s love is not charity. God’s love is never distant, indifferent, cold or less than completely generous. [CCC 1822] Jesus modelled charity at the Last Supper The origin of charity is Jesus himself. Perhaps the best explanation is found in the Gospel of John in the story of the Last Supper. The background to the story was the intention of Jesus to teach his followers ‘what the Father has told me’ [John 12:50]. His actions, therefore, were an example of loving God. It was for love of his Father that he performed the lowly service of washing his disciples’ feet. In those days, a servant would wash the feet of a dinner guest, and a disciple the feet of a master. The idea of a master washing the feet of his disciples was quite a shock in the culture of the time. In John’s Gospel Peter responds: ‘Never!’ said Peter, ‘You shall never wash my feet.’ [John 13:8] The Gospel writer was also struck by this action of Jesus. Most people under threat of death do not think about serving others, and so the Gospel writer records: Jesus, knowing that his hour had come to pass from this world to the Father, having loved those who were his in the world, loved them to the end. [John 13:1] REL Year 12 ATAR, Unit 3: Module Three Page | 33 Sept 2015 Draft Teacher Background Having shown the humility and the need to consider others before oneself, Jesus then told his followers that is how they should love one another. You call me Master and Lord, and rightly; so I am. If I, then, the Lord and Master, have washed your feet, you must wash each other’s feet. I have given you an example so that you may copy what I have done to you. I give you a new commandment: love (caris) one another; you must love one another just as I have loved you. It is by your love for one another, that everyone will recognise you as my disciples. [John 13:13-15, 34-35] Jesus is: showing his love for God, his Father, by behaving as his Father wanted calling his disciples to respond by loving others. By loving his own ‘to the end’, (Jesus) makes manifest the Father’s love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. [CCC 1823] The most central understandings of Christian charity are of loving God and loving others in ways which imitate the ways that Jesus loves. Charity brings freedom to relationships Most people can see their human relationships with others are hampered by such weaknesses as selfishness, resentments and jealousy. Christians recognise that such weaknesses go hand in hand with distance from God. The more responsive people are to God, the more they experience God strengthening their inner potential for goodness and love. However, the opposite is also true. Charity, the special kind of love received from God through Baptism, can free people from such weaknesses. Baptised people find this to be true to the extent that they: relate with God as Jesus taught keep on trying to love others as Jesus taught. Charity also frees believers to live the kinds of quality relationships the Commandments are meant to protect within their families, among their friends and in the wider community. As charity grows, they are freed from the indifference to God that leads people to break the first three Commandments and that stops them relating with God for God’s sake. They are freed also from difficulties that often stop people from loving others. For example, they are freed from: the resentments, arguments and upsets that lead people to treat parents and family members badly (the Fourth Commandment); REL Year 12 ATAR, Unit 3: Module Three Page | 34 Sept 2015 Draft Teacher Background the anger and hatred that can lead people to assault and even to kill others (the Fifth Commandment); the sexual desires that can lead to adultery, pre-marital sex and the various forms of sexual exploitation in thought and deed (the Sixth and Ninth Commandments); the material values and jealousies that can lead to theft, embezzlement and to plotting to steal what belongs to others (the Seventh and Tenth Commandments); the jealousies, ambitions and feelings of inadequacy that can lead people to damage the reputations of others through gossip, saying what is untrue or revealing their faults to others who are not entitled to know (the Eight Commandment). The Catechism of the Catholic Church highlights the link between charity and freedom to keep the Commandments. It points to the ability to keep the Commandments as a sign of developing charity. Charity keeps the commandments of God and his Christ: ‘Abide in my love. If you keep my commandments, you will abide in my love.’ [CCC 1824] Charity empowers love for those who are disliked Perhaps the greatest difference between charity and ordinary human love is to be seen in what charity makes possible, namely, love of those who are disliked. The greatest challenge to love that charity can help overcome is the ability to forgive. Without charity, many may be unable to forgive their parents, members of their families and friends who may have hurt them. Charity empowers people to seek the forgiveness of others when they know they have offended or hurt them. Jesus calls on his followers to love in the ways charity makes possible. In his words as presented in the Gospels: But I say this to you, love your enemies and pray for those who persecute you; so that you may be children of your Father in heaven, for he causes his sun to rise on the bad as well as the good, and sends down rain to fall on the upright and the wicked alike. But I say this to you who are listening: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who treat you badly. To anyone who slaps you on one cheek, present the other cheek as well; to anyone who takes your cloak from you, do not refuse your tunic. Give to everyone who asks you, and do not ask for your property back from someone who takes it. Treat others as you would like people to treat you. [Matthew 5:44; Luke 6:27-30] Many feel that it is too difficult to love those who have hurt them or their enemies. This may remain true while their only resource is human love. For the Christian who responds to Christ, the Holy Spirit strengthens their human love. As a result, it becomes possible for them to love in the ways Jesus described: REL Year 12 ATAR, Unit 3: Module Three Page | 35 Sept 2015 Draft Teacher Background If you love those who love you, what credit can you expect? Even sinners love those who love them. And if you do good to those who do good to you, what credit can you expect? For even sinners do that much. And if you lend to those from whom you hope to get money back, what credit can you expect? Even sinners lend to sinners to get back the same amount. Instead, love your enemies and do good to them, and lend without any hope of return. [Luke 6:32-35] Charity seeks out those in need Jesus showed a special concern for people in need. He even identified himself with those who are hungry, thirsty, strangers, lacking clothing, sick or in prison: ‘in so far as you did this (responded to their needs) to one of the least of these brothers of mine, you did it to me.’ ‘in so far as you neglected to do this to one of the least of these, you neglected to do it to me.’ [Matthew 25:40, 45] There are many examples of saints and other Christian heroes who have shown concern for those in need to extraordinary degrees — Blessed Mary Mackillop, St Vincent de Paul, Caroline Chisholm and Mother Theresa being important examples. The Church should reflect the concern of Jesus As well as caring for them himself in his lifetime, Jesus handed on to his Church the special mission of responding to those in need. So, in Catholic teaching: (The Church) claims charitable works as its own mission and right. That is why mercy to the poor and the sick, and charitable works and works of mutual aid for the alleviation of all kinds of human needs, are held in special honour in the Church. Today these activities and works of charity have become much more urgent and worldwide, now that means of communication are more rapid, distance between (people) has been more or less conquered, people in every part of the globe have become as members of a single family. Charitable action today can and should reach all (people) and all needs. (people) are to be found who are in want of food and drink, of clothing, housing, medicine, work, education, the means necessary for leading a truly human life, wherever there are (people) racked by misfortune or illness, (people) suffering exile or imprisonment, Christian charity should go in search of them and find them out... . (It should) comfort them with devoted care and give them the helps that will relieve their needs. [Apostolate of Lay People 8] The Church expresses the special kind of love that is called charity in many ways. Charity empowers the Christian vision of family REL Year 12 ATAR, Unit 3: Module Three Page | 36 Sept 2015 Draft Teacher Background Modern society includes people of many different beliefs and values. As a result, there are many different ideas about relationships and families. Throughout human history, there have been different ideas on these matters. In the time of Christ, for example, there were many differences across the Roman Empire. Like society today, there were families of parents and children living together in the same house, single-parent families, de facto relationships, people with more than one spouse and many other variations. God reveals the gift of the family God loves every human being and, as Creator, understands best the needs of each. God knows what people need, for example, to develop: a sense of self-worth emotional maturity inner strength an awareness of personal gifts personal identity an awareness of vocation a sense of personal direction in life. Among the most basic human needs is stability in relationships. To provide this stability, God created the family. Since God’s intention for the family was not understood clearly from the earliest times, God revealed it first to the people of Israel. REL Year 12 ATAR, Unit 3: Module Three Page | 37 Sept 2015