Vatican II Marriage Quotes

Marriage Quotes from Vatican II from the 16 major documents. Vatican Website Translation. This list contains the majority but not every reference. Due to the large variation of words used for marriage or its context, (marriage, matrimony, wedlock, married, marry, engaged, betrothed, spouse, husband, wife, family, love, children, covenant, union, mother, father, domestic church, etc.) I did skip a few or miss some. In fact, Vatican II has many many more quotes related to marriage and the married life than it does to the Eucharist (Linked Here) and Mary (Linked Here) that I complied previously. (See also modern times and culture quotes Here)

The purpose is to show how marriage fits into Vatican II overall plan. Further details can be found by going to the cited paragraphs and reading the entire section instead of just the quotation. Even though the list is very long, I hope it can be of use to gather fruit and prepare for the great sacrament of marriage. Rather than omitting passages dealing with marriage only in a metaphorical or analogical sense I have included them for a fuller picture.

The following short form abbreviations have been used to reference the 16 major documents of Vatican II.

Apostolicam Actuositatem: [AA]

Ad Gentes: [AG]

Christus Dominus: [CD]

Dignitatis Humanae: [DH]

Dei Verbum: [DV]

Gravissimum Educationis: [GE]

Gaudium et Spes: [GS]

Inter Mirifica: [IM]

Lumen Gentium: [LG]

Nostrae Aetate: [NA]

Orientalium Ecclesiarum: [OE]

Optatam Totius: [OT]

Perfectae Caritatis: [PC]

Presbyterorum Ordinis: [PO]

Sacrosanctum Concilium: [SC]

Unitatis Redintegratio: [UR]

Words followed by paragraph numbers and particular quotes I though interesting to share.

betrothals:

LG[6]

betrothed:

GS[49]

domestic:

AA[11][13]

DH[5]

GS[43][52][67]

LG[11]

marriage:

AA[11][11][11]

GS[46][46][47][47][48][48][49][49][49][49][49][50][50][50][50][52][52][52][52]

LG[48][58]

OE[18]

OT[10][10]

PC[12]

PO[16][16]

SC[77][77]

marriages:

LG[29]

OE[18][18]

married:

AA[4][11][11][11][22]

GS[47][47][48][48][48][49][49][50][51][51][52]

LG[11][29][34][35][41]

PO[6][16]

UR[6]

marry:

GS[52][87]

OE[18]

PO[16]

matrimony:

GE[3]

GS[48][48][48][49][50]

LG[11]

OT[10]

SC[77][78][78]

wed:

GS[52]

wedding:

GS[32]

wedlock:

GS[49]

LG[11]

spouse:

GS[43][48]

LG[4][6][6][64][65]

PC[2][12]

PO[16]

SC[47][85][102]

spouses:

GS[48][48][48][48][48][48][48][48][49][49][50][50][52][52][52][52][87]

LG[11]

SC[77][78][78]

child:

GS[27]

LG[57]

childhood:

AA[30][31]

children:

AA[11][11][11][11][13][30][30]

AG[11][12][12]

CD[12][14][35]

DH[5][5][14]

DV[21][25]

GE[0][0][1][1][2][3][3][3][3][6][6][6][7][7][7] [8][8][10]

GS[27][40][42][48][48][48][48][48][49][50][50][50][50][51][52][52][52][52][52][61][68][87] [87][87]

IM[10][13][17][24]

LG[11][11][11][13][14][15][19][28][32][35] [35][37][37]

OT[8]

PC[2][24]

PO[15][16][18]

SC[2]

UR[3][3][17]

children’s:

AA[30]

husband:

GS[29][49][49]

LG[6]

PC[2]

husbands:

AA[11]

LG[35]

wife:

GS[49][49]

LG[7]

wives:

AA[11]

LG[35]

PO[16]

family:

AA[4][4][4][4][7][8][8][9][11][11][11][11][11] [11][16][18][27][30][30][30]

AG[1][16][16][22][41]

CD[12][16][28][34]

DH[5][6][15][15]

GE[3][3][3][3][3][3][8][9]

GS[2][3][8][24][25][26][26][29][32][32][32] [33][37][38][38][39][40][40][40][40][42][42] [42][42][43][44][45][46][46][46][47][47][48] [48][48][48][48][48][48][48][48][49][50][50] [50][50][52][52][52][52][52][52][52][52][52] [52][52][52][52][52][53][53][56][57][57][61] [63][67][69][69][71][74][75][75][77][77][86] [87][92][92][92]

IM[3][22]

LG[6][6][11][11][27][28][28][31][32][34][35] [35][35][35][51]

OE[18]

OT[3][5]

PC[15][22]

PO[6][12][17]

SC[111]

UR[2][14][23]

families:

AA[11][11][11][11][12][22]

AG[15][19][39]

CD[30]

GE[5][7][7]

GS[6][34][47][48][48][49][51][52][66][66][67] [74][74][75][75][84]

IM[14]

LG[43][43][43][69]

OE[21]

OT[2][2]

PC[1]

(m)Mother (as in the Holy Mother Church):

DV[11][19]

GE[0]

GS[43]

LG[14][15][41][42]

SC[4][14][21][60][85][102][122]

Mother (as in the Mother of God):

LG[15][46][51][52][53][54][54][54][54][55] [55][56][57][57][57][57][58][59][61][61][63] [66][66][66][66][67][67][68][69][69][69][69]

NA[3]

OE[30]

PC[25]

PO[18]

SC[103]

UR[15]

mother:

GE[3]

GS[48][52][61]

LG[6][53][53][53][53][56][56][56][56][61][63] [64][64][67]

OT[8]

SC[36][36][54][54][63][76][78]

motherhood:

GS[48]

PO[6]

mothers:

GS[67]

mother’s (as in Jesus’ mother):

LG[57][57]

(F)father:

AA[2][4][4][6][29]

AG[2][2][3][4][5][5][7][7][9][11][15][25]

CD[1][1][16][28]

DH[1][10][15]

DV[1][1][2][3][4][4][13][17][21]

GE[2]

GS[1][21][22][22][24][32][39][45][48][52][78] [92][92][93]

LG[2][2][2][2][3][3][3][3][4][4][4][4][5][8][10][11][15][17][17][17][18][19][21][27][27][28] [28][28][28][28][35][36][36][39][40][40][41] [41][41][41][42][44][46][48][48][49][51][53] [56][61][63][65][66][66]

NA[2][5][5][5]

OE[9]

OT[5][8]

PC[13][14][14][25]

PO[2][2][2][2][3][5][5][5][6][8][9][12][12][14] [14][14][15][16][16][17][18][18]

SC[6][6][6][6][7][9][12][84][104]

UR[2][2][2][2][7][8][15][20][23]

fatherhood:

GS[48]

fatherland:

AA[4]

GS[93]

UR[2]

fatherly:

AA[17]

GS[24]

LG[37]

OT[3][6]

(F)fathers:

AG[3][22][42]

CD[9][9][10][16][44][44]

DH[10]

DV[8][23]

GS[69][69]

IM[19]

LG[2][6][7][16][21][23][28][43][56][56][56] [67][69][69][69]

NA[4][4]

OE[1][30][30]

OT[2][16][21]

PC[18]

PO[9][11][19]

SC[5][50][92][112][122]

UR[15][15][15][16][17][24][24][24]

Father’s

GS[40][41][93][93]

LG[57][64]

UR[24]

bride:

DV[8][23]

LG[4][6][7][9][39][41][44][46]

SC[7][78][84]

bridegroom:

SC[84]

Lumen Gentium #6 “In the old Testament the revelation of the Kingdom is often conveyed by means of metaphors. In the same way the inner nature of the Church is now made known to us in different images taken either from tending sheep or cultivating the land, from building or even from family life and betrothals, the images receive preparatory shaping in the books of the Prophets.” … “John contemplates this holy city coming down from heaven at the renewal of the world as a bride made ready and adorned for her husband.” … “Often the Church has also been called the building of God. The Lord Himself compared Himself to the stone which the builders rejected, but which was made into the cornerstone. On this foundation the Church is built by the apostles, and from it the Church receives durability and consolidation. This edifice has many names to describe it: the house of God in which dwells His family

Lumen Gentium #7 “Christ loves the Church as His bride, having become the model of a man loving his wife as his body…”

Lumen Gentium #11 “Finally, Christian spouses, in virtue of the sacrament of Matrimony, whereby they signify and partake of the mystery of that unity and fruitful love which exists between Christ and His Church, help each other to attain to holiness in their married life and in the rearing and education of their children. By reason of their state and rank in life they have their own special gift among the people of God. From the wedlock of Christians there comes the family, in which new citizens of human society are born, who by the grace of the Holy Spirit received in baptism are made children of God, thus perpetuating the people of God through the centuries. The family is, so to speak, the domestic church. In it parents should, by their word and example, be the first preachers of the faith to their children; they should encourage them in the vocation which is proper to each of them, fostering with special care vocation to a sacred state.”

Lumen Gentium #27 “A bishop, since he is sent by the Father to govern his family, must keep before his eyes the example of the Good Shepherd, who came not to be ministered unto but to minister, and to lay down his life for his sheep.”

Lumen Gentium #28 “Because the human race today is joining more and more into a civic, economic and social unity, it is that much the more necessary that priests, by combined effort and aid, under the leadership of the bishops and the Supreme Pontiff, wipe out every kind of separateness, so that the whole human race may be brought into the unity of the family of God.

Lumen Gentium #29 “It is the duty of the deacon, according as it shall have been assigned to him by competent authority, to administer baptism solemnly, to be custodian and dispenser of the Eucharist, to assist at and bless marriages in the name of the Church, to bring Viaticum to the dying, to read the Sacred Scripture to the faithful, to instruct and exhort the people, to preside over the worship and prayer of the faithful, to administer sacramentals, to officiate at funeral and burial services.” … “With the consent of the Roman Pontiff, this diaconate can, in the future, be conferred upon men of more mature age, even upon those living in the married state. It may also be conferred upon suitable young men, for whom the law of celibacy must remain intact.”

Lumen Gentium #31 “But the laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God. They live in the world, that is, in each and in all of the secular professions and occupations. They live in the ordinary circumstances of family and social life, from which the very web of their existence is woven. ”

Lumen Gentium #32 “They also have for their brothers those in the sacred ministry who by teaching, by sanctifying and by ruling with the authority of Christ feed the family of God so that the new commandment of charity may be fulfilled by all. ”

Lumen Gentium #34 “For all their works, prayers and apostolic endeavors, their ordinary married and family life, their daily occupations, their physical and mental relaxation, if carried out in the Spirit, and even the hardships of life, if patiently borne—all these become “spiritual sacrifices acceptable to God through Jesus Christ“.”

Lumen Gentium #35 “In connection with the prophetic function is that state of life which is sanctified by a special sacrament obviously of great importance, namely, married and family life. For where Christianity pervades the entire mode of family life, and gradually transforms it, one will find there both the practice and an excellent school of the lay apostolate. In such a home husbands and wives find their proper vocation in being witnesses of the faith and love of Christ to one another and to their children. The Christian family loudly proclaims both the present virtues of the Kingdom of God and the hope of a blessed life to come. Thus by its example and its witness it accuses the world of sin and enlightens those who seek the truth.

Consequently, even when preoccupied with temporal cares, the laity can and must perform a work of great value for the evangelization of the world. For even if some of them have to fulfill their religious duties on their own, when there are no sacred ministers or in times of persecution; and even if many of them devote all their energies to apostolic work; still it remains for each one of them to cooperate in the external spread and the dynamic growth of the Kingdom of Christ in the world. Therefore, let the laity devotedly strive to acquire a more profound grasp of revealed truth, and let them insistently beg of God the gift of wisdom.”

Lumen Gentium #41 “Furthermore, married couples and Christian parents should follow their own proper path (to holiness) by faithful love. They should sustain one another in grace throughout the entire length of their lives. They should embue their offspring, lovingly welcomed as God’s gift, with Christian doctrine and the evangelical virtues. In this manner, they offer all men the example of unwearying and generous love; in this way they build up the brotherhood of charity; in so doing, they stand as the witnesses and cooperators in the fruitfulness of Holy Mother Church; by such lives, they are a sign and a participation in that very love, with which Christ loved His Bride and for which He delivered Himself up for her. A like example, but one given in a different way, is that offered by widows and single people, who are able to make great contributions toward holiness and apostolic endeavor in the Church. Finally, those who engage in labor—and frequently it is of a heavy nature—should better themselves by their human labors. They should be of aid to their fellow citizens. They should raise all of society, and even creation itself, to a better mode of existence. Indeed, they should imitate by their lively charity, in their joyous hope and by their voluntary sharing of each others’ burdens, the very Christ who plied His hands with carpenter’s tools and Who in union with His Father, is continually working for the salvation of all men. In this, then, their daily work they should climb to the heights of holiness and apostolic activity.”

Lumen Gentium #48 “Since however we know not the day nor the hour, on Our Lord’s advice we must be constantly vigilant so that, having finished the course of our earthly life, we may merit to enter into the marriage feast with Him and to be numbered among the blessed and that we may not be ordered to go into eternal fire like the wicked and slothful servant, into the exterior darkness where ‘there will be the weeping and the gnashing of teeth’.”

Lumen Gentium #51 “For all of us, who are sons of God and constitute one family in Christ, as long as we remain in communion with one another in mutual charity and in one praise of the most holy Trinity, are corresponding with the intimate vocation of the Church and partaking in foretaste the liturgy of consummate glory”

Lumen Gentium #58 “In the public life of Jesus, Mary makes significant appearances. This is so even at the very beginning, when at the marriage feast of Cana, moved with pity, she brought about by her intercession the beginning of miracles of Jesus the Messiah.”

Sacrosanctum Concilium #77 “The marriage rite now found in the Roman Ritual is to be revised and enriched in such a way that the grace of the sacrament is more clearly signified and the duties of the spouses are taught. “If any regions are wont to use other praiseworthy customs and ceremonies when celebrating the sacrament of matrimony, the sacred Synod earnestly desires that these by all means be retained”. Moreover the competent territorial ecclesiastical authority mentioned in Art. 22, 52, of this Constitution is free to draw up its own rite suited to the usages of place and people, according to the provision of Art. 63. But the rite must always conform to the law that the priest assisting at the marriage must ask for and obtain the consent of the contracting parties.”

Gaudium et Spes #46 “Of the many subjects arousing universal concern today, it may be helpful to concentrate on these: marriage and the family, human progress, life in its economic, social and political dimensions, the bonds between the family of nations, and peace.”

Gaudium et Spes #47 “The well-being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family.” … “All these situations have produced anxiety of consciences. Yet, the power and strength of the institution of marriage and family can also be seen in the fact that time and again, despite the difficulties produced, the profound changes in modern society reveal the true character of this institution in one way or another.” …”In addition, married love is too often profaned by excessive self-love, the worship of pleasure and illicit practices against human generation.” … “Therefore, by presenting certain key points of Church doctrine in a clearer light, this sacred synod wishes to offer guidance and support to those Christians and other men who are trying to preserve the holiness and to foster the natural dignity of the married state and its superlative value.”

Gaudium et Spes #48 “The intimate partnership of married life and love has been established by the Creator and qualified by His laws, and is rooted in the conjugal covenant of irrevocable personal consent. Hence by that human act whereby spouses mutually bestow and accept each other a relationship arises which by divine will and in the eyes of society too is a lasting one. For the good of the spouses and their off-springs as well as of society, the existence of the sacred bond no longer depends on human decisions alone. For, God Himself is the author of matrimony, endowed as it is with various benefits and purposes. All of these have a very decisive bearing on the continuation of the human race, on the personal development and eternal destiny of the individual members of a family, and on the dignity, stability, peace and prosperity of the family itself and of human society as a whole. By their very nature, the institution of matrimony itself and conjugal love are ordained for the procreation and education of children, and find in them their ultimate crown. Thus a man and a woman, who by their compact of conjugal love “are no longer two, but one flesh” (Matt. 19:ff), render mutual help and service to each other through an intimate union of their persons and of their actions. Through this union they experience the meaning of their oneness and attain to it with growing perfection day by day. As a mutual gift of two persons, this intimate union and the good of the children impose total fidelity on the spouses and argue for an unbreakable oneness between them.

Christ the Lord abundantly blessed this many-faceted love, welling up as it does from the fountain of divine love and structured as it is on the model of His union with His Church. For as God of old made Himself present to His people through a covenant of love and fidelity, so now the Savior of men and the Spouse of the Church comes into the lives of married Christians through the sacrament of matrimony. He abides with them thereafter so that just as He loved the Church and handed Himself over on her behalf, the spouses may love each other with perpetual fidelity through mutual self-bestowal.

Authentic married love is caught up into divine love and is governed and enriched by Christ’s redeeming power and the saving activity of the Church, so that this love may lead the spouses to God with powerful effect and may aid and strengthen them in sublime office of being a father or a mother. For this reason Christian spouses have a special sacrament by which they are fortified and receive a kind of consecration in the duties and dignity of their state. By virtue of this sacrament, as spouses fulfil their conjugal and family obligation, they are penetrated with the spirit of Christ, which suffuses their whole lives with faith, hope and charity. Thus they increasingly advance the perfection of their own personalities, as well as their mutual sanctification, and hence contribute jointly to the glory of God.

As a result, with their parents leading the way by example and family prayer, children and indeed everyone gathered around the family hearth will find a readier path to human maturity, salvation and holiness. Graced with the dignity and office of fatherhood and motherhood, parents will energetically acquit themselves of a duty which devolves primarily on them, namely education and especially religious education.

As living members of the family, children contribute in their own way to making their parents holy. For they will respond to the kindness of their parents with sentiments of gratitude, with love and trust. They will stand by them as children should when hardships overtake their parents and old age brings its loneliness. Widowhood, accepted bravely as a continuation of the marriage vocation, should be esteemed by all. Families too will share their spiritual riches generously with other families. Thus the Christian family, which springs from marriage as a reflection of the loving covenant uniting Christ with the Church,(9) and as a participation in that covenant, will manifest to all men Christ’s living presence in the world, and the genuine nature of the Church. This the family will do by the mutual love of the spouses, by their generous fruitfulness, their solidarity and faithfulness, and by the loving way in which all members of the family assist one another.”

Gaudium et Spes #49 “The biblical Word of God several times urges the betrothed and the married to nourish and develop their wedlock by pure conjugal love and undivided affection.(10) Many men of our own age also highly regard true love between husband and wife as it manifests itself in a variety of ways depending on the worthy customs of various peoples and times.

This love is an eminently human one since it is directed from one person to another through an affection of the will; it involves the good of the whole person, and therefore can enrich the expressions of body and mind with a unique dignity, ennobling these expressions as special ingredients and signs of the friendship distinctive of marriage. This love God has judged worthy of special gifts, healing, perfecting and exalting gifts of grace and of charity. Such love, merging the human with the divine, leads the spouses to a free and mutual gift of themselves, a gift providing itself by gentle affection and by deed, such love pervades the whole of their lives:(11) indeed by its busy generosity it grows better and grows greater. Therefore it far excels mere erotic inclination, which, selfishly pursued, soon enough fades wretchedly away.

This love is uniquely expressed and perfected through the appropriate enterprise of matrimony. The actions within marriage by which the couple are united intimately and chastely are noble and worthy ones. Expressed in a manner which is truly human, these actions promote that mutual self-giving by which spouses enrich each other with a joyful and a ready will. Sealed by mutual faithfulness and hallowed above all by Christ’s sacrament, this love remains steadfastly true in body and in mind, in bright days or dark. It will never be profaned by adultery or divorce. Firmly established by the Lord, the unity of marriage will radiate from the equal personal dignity of wife and husband, a dignity acknowledged by mutual and total love. The constant fulfillment of the duties of this Christian vocation demands notable virtue. For this reason, strengthened by grace for holiness of life, the couple will painstakingly cultivate and pray for steadiness of love, large heartedness and the spirit of sacrifice.

Authentic conjugal love will be more highly prized, and wholesome public opinion created about it if Christian couples give outstanding witness to faithfulness and harmony in their love, and to their concern for educating their children also, if they do their part in bringing about the needed cultural, psychological and social renewal on behalf of marriage and the family. Especially in the heart of their own families, young people should be aptly and seasonably instructed in the dignity, duty and work of married love. Trained thus in the cultivation of chastity, they will be able at a suitable age to enter a marriage of their own after an honorable courtship.”

Gaudium et Spes #50 “Marriage and conjugal love are by their nature ordained toward the begetting and educating of children. Children are really the supreme gift of marriage and contribute very substantially to the welfare of their parents. ” … “Marriage to be sure is not instituted solely for procreation; rather, its very nature as an unbreakable compact between persons, and the welfare of the children, both demand that the mutual love of the spouses be embodied in a rightly ordered manner, that it grow and ripen. Therefore, marriage persists as a whole manner and communion of life, and maintains its value and indissolubility, even when despite the often intense desire of the couple, offspring are lacking.”

Gaudium et Spes #52 “Parents or guardians should by prudent advice provide guidance to their young with respect to founding a family, and the young ought to listen gladly. At the same time no pressure, direct or indirect, should be put on the young to make them enter marriage or choose a specific partner.” … “All those, therefore, who exercise influence over communities and social groups should work efficiently for the welfare of marriage and the family.” … “Christians, redeeming the present time and distinguishing eternal realities from their changing expressions, should actively promote the values of marriage and the family, both by the examples of their own lives and by cooperation with other men of good will. ” … “Those too who are skilled in other sciences, notably the medical, biological, social and psychological, can considerably advance the welfare of marriage and the family along with peace of conscience if by pooling their efforts they labor to explain more thoroughly the various conditions favoring a proper regulation of births.”

Presbyterorum Ordinis #6 “Although they have obligations toward all men, priests have a special obligation to the poor and weak entrusted to them, for our Lord himself showed that he was united to them, and their evangelization is mentioned as a sign of messianic activity. With special diligence, attention should be given to youth and also to married people and parents. It is desirable that these join together in friendly meetings for mutual aid in leading more easily and fully and in a Christian manner a life that is often difficult. Priests should remember that all religious, both men and women, who certainly have a distinguished place in the house of the Lord, deserve special care in their spiritual progress for the good of the whole Church. Finally, and above all, priests must be solicitous for the sick and the dying, visiting them and strengthening them in the Lord.”

Presbyterorum Ordinis #16 “.. indeed, it is not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church and from the traditions of the Eastern Churches. where, besides those who with all the bishops, by a gift of grace, choose to observe celibacy, there are also married priests of highest merit. This holy synod, while it commends ecclesiastical celibacy, in no way intends to alter that different discipline which legitimately flourishes in the Eastern Churches. It permanently exhorts all those who have received the priesthood and marriage to persevere in their holy vocation so that they may fully and generously continue to expend themselves for the sake of the flock commended to them.” … “In this way they profess themselves before men as willing to be dedicated to the office committed to them-namely, to commit themselves faithfully to one man and to show themselves as a chaste virgin for Christ and thus to evoke the mysterious marriage established by Christ, and fully to be manifested in the future, in which the Church has Christ as her only Spouse. They give, moreover, a living sign of the world to come, by a faith and charity already made present, in which the children of the resurrection neither marry nor take wives.”

Apostolicam Actuositatem #4 “This plan for the spiritual life of the laity should take its particular character from their married or family state or their single or widowed state, from their state of health, and from their professional and social activity. They should not cease to develop earnestly the qualities and talents bestowed on them in accord with these conditions of life, and they should make use of the gifts which they have received from the Holy Spirit.”

Apostolicam Actuositatem #11 “Since the Creator of all things has established conjugal society as the beginning and basis of human society and, by His grace, has made it a great mystery in Christ and the Church (cf. Eph. 5:32), the apostolate of married persons and families is of unique importance for the Church and civil society.

Christian husbands and wives are cooperators in grace and witnesses of faith for each other, their children, and all others in their household. They are the first to communicate the faith to their children and to educate them by word and example for the Christian and apostolic life. They prudently help them in the choice of their vocation and carefully promote any sacred vocation which they may discern in them.

It has always been the duty of Christian married partners but today it is the greatest part of their apostolate to manifest and prove by their own way of life the indissolubility and sacredness of the marriage bond, strenuously to affirm the right and duty of parents and guardians to educate children in a Christian manner, and to defend the dignity and lawful autonomy of the family. They and the rest of the faithful, therefore, should cooperate with men of good will to ensure the preservation of these rights in civil legislation and to make sure that governments give due attention to the needs of the family regarding housing, the education of children, working conditions, social security, and taxes; and that in policy decisions affecting migrants their right to live together as a family should be safeguarded.”

Inter Mirifica #3 “It is, therefore, an inherent right of the Church to have at its disposal and to employ any of these media insofar as they are necessary or useful for the instruction of Christians and all its efforts for the welfare of souls. It is the duty of Pastors to instruct and guide the faithful so that they, with the help of these same media, may further the salvation and perfection of themselves and of the entire human family. In addition, the laity especially must strive to instill a human and Christian spirit into these media, so that they may fully measure up to the great expectations of mankind and to God’s design.”

Inter Mirifica #14 “Similarly, effective support should be given to good radio and television programs, above all those that are suitable for families. Catholic programs should be promoted, in which listeners and viewers can be brought to share in the life of the Church and learn religious truths. An effort should also be made, where it may be necessary, to set up Catholic stations. In such instances, however, care must be taken that their programs are outstanding for their standards of excellence and achievement.”

Unitatis Redintegratio #6 “Church renewal has therefore notable ecumenical importance. Already in various spheres of the Church’s life, this renewal is taking place. The Biblical and liturgical movements, the preaching of the word of God and catechetics, the apostolate of the laity, new forms of religious life and the spirituality of married life, and the Church’s social teaching and activity – all these should be considered as pledges and signs of the future progress of ecumenism.”

Published by PromoteVaticanII

Protecting, Providing for and Promoting the message of Vatican II

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