Seized by Christ

They are experiencing Christianity as joy and hope, having thus become lovers of Christ.

Category: GTC

Gemini AI generated Categories

  • The Parable of the Prodigal Son: A Preference for the Repentant Son Over the Loyal Brother

    The Parable of the Prodigal Son: A Preference for the Repentant Son Over the Loyal Brother

    The Parable of the Prodigal Son is one of the most well-known biblical stories. While often interpreted as a lesson on forgiveness, there’s a deeper, subversive message embedded in the narrative. The story emphasizes the redemption of the repentant son over the loyalty of the older brother, challenging us to reflect on the nature of grace, transformation, and true faith.

    Let’s break down why this story shows more favor to the repentant son than the dutiful older brother.

    1. The Repentant Son’s Journey

    The Prodigal Son embarks on a journey of transformation. He leaves home, squanders his inheritance, and experiences deep suffering. But the key moment in the story is when he “comes to his senses,” realizing that his life has gone astray. Returning home isn’t just about apologizing—it’s about a profound change of heart.

    His journey isn’t just physical; it’s deeply moral and spiritual. Without experiencing loss and humility, the son wouldn’t have gained the wisdom necessary to understand what truly matters. His repentance is not merely saying “sorry”; it’s taking full responsibility and seeking reconciliation.

    2. The Older Brother’s Stagnation

    In contrast, the older brother represents the opposite of transformation. He has remained “loyal” and “dutiful,” yet he lacks the deeper compassion and self-awareness that the younger son gains through his fall. His loyalty is tied to a transactional understanding of his relationship with his father. He believes that following the rules entitles him to rewards.

    However, when he sees his brother return, he becomes bitter and resentful. His jealousy reveals his inability to comprehend the true nature of forgiveness and grace. While he believes that loyalty should be rewarded, he struggles to accept the father’s generosity toward the repentant son. This exposes the flaw in his view of faithfulness: it’s not just about staying loyal; it’s about embracing grace, forgiveness, and love.

    3. The Father’s Preference for the Repentant Son

    The father’s actions in the story speak volumes. He doesn’t just forgive the younger son—he goes out of his way to restore him to his rightful place in the family. The father’s joy and celebration of the son’s return show that he values transformation over mere loyalty. To him, the younger son’s repentance signifies a deeper, more meaningful change.

    The older brother, on the other hand, cannot understand why his brother is being celebrated. His view of loyalty lacks grace, focusing solely on merit. The father’s actions reveal a profound truth: that genuine transformation and repentance are more valuable than blind obedience or duty.

    4. The Parable’s Subversive Message

    What makes the Prodigal Son so powerful is how it subverts conventional expectations. The older brother, who has done everything right, is not the one the father celebrates. Instead, it is the one who has made mistakes, strayed, and then returned with genuine repentance.

    This aligns with a deeper spiritual principle often emphasized in Christian teachings: God values repentance and the willingness to transform oneself over mere outward adherence to rules or social norms. The story challenges the idea that it’s enough to simply “do your duty” or “stay loyal.” True faith requires openness to growth, change, and grace.

    5. The Call to Radical Grace

    The parable points to a radical message: true grace and forgiveness are not about rewarding those who follow the rules but about welcoming the lost, the broken, and the repentant. The father’s unconditional love for the Prodigal Son serves as a model of divine love—extending forgiveness even to those who have fallen farthest, as long as they return with a sincere heart.

    This challenges conventional ideas of justice based on merit and points to a more inclusive form of love. The older brother’s sense of entitlement contrasts sharply with the father’s generosity, showing that grace operates outside systems of merit and deservingness.

    6. The Lesson for the Faithful

    There’s a deeper challenge here for the “faithful” or “loyal” figures in the story, such as the older brother (who represents the “righteous” or those who follow the rules). The story teaches that loyalty and obedience don’t automatically entitle you to special treatment. Instead, the lesson is about embracing the joy of redemption and the value of grace.

    The older son’s bitterness reveals a misunderstanding of true loyalty. Loyalty isn’t about comparison or competition; it’s about love, compassion, and the willingness to rejoice in the redemption of others. The parable emphasizes that doing the right thing is important, but it must be coupled with a generous, forgiving heart.

    Conclusion: The Preference for the Repentant Son

    The Prodigal Son’s story clearly favors the repentant son over the older brother. It places a higher value on transformation, humility, and the willingness to embrace grace over mere fidelity or rigid adherence to rules. The father’s response teaches us a profound lesson about the nature of divine love and forgiveness, encouraging us to look beyond our assumptions about justice, loyalty, and merit.

    The older brother’s jealousy and anger reflect the common human tendency to measure worth based on performance. But the parable calls us to embrace a more radical, compassionate vision—a vision where even the most flawed and broken can be redeemed, and their return is celebrated, not condemned.

    Yes, the story of the Prodigal Son does show a preference for the repentant son—and in doing so, it calls attention to the importance of grace over judgment and transformation over stagnation.

    Written in collaboration with ChatGPT (OpenAI, 2025).

  • A Call to Adventure: Finding Meaning Beyond Science

    In today’s world, it’s easy to get caught up in the quest for knowledge. Science explains how things work, but it doesn’t answer the deeper questions that stir our hearts: Why do we exist? What’s the purpose of life? These questions go beyond facts and data, and no matter how much we learn, they always seem to lead us back to one truth: there’s something more.

    Science can’t explain the deeper mysteries of the universe, nor can it help us understand what our lives truly mean. We may wonder if there’s a purpose to our existence or if we’re just drifting through an indifferent world. This is the call to adventure—the deeper yearning within us to explore what lies beyond the material world, to seek answers that resonate with our souls.

    Pope Paul VI once pointed out that our desire for spiritual fulfillment is a natural part of being human. We all feel the pull toward something greater than ourselves. The search for truth is a journey, a challenge, but one that ultimately leads to growth and transformation. For many, that truth is found in Jesus Christ, whose teachings of love, forgiveness, and redemption offer answers to our deepest questions.

    The journey to spiritual fulfillment isn’t easy, but like any great adventure, it’s about stepping out of our comfort zones and embracing the unknown. It’s not just about seeking answers—it’s about finding the right answer that brings purpose, peace, and connection to our lives.

    If you’ve ever wondered if there’s more to life, this is your invitation to begin the journey. The answers are out there, waiting to be discovered. Will you take the first step?

    Written in collaboration with ChatGPT (OpenAI, 2025).

  • Building a Welcoming Parish: A Call to Action for the Knights

    How Knights of Columbus Can Strengthen Parish Community Through Outreach

    A strong parish is more than just a place of worship—it’s a spiritual home. Yet too often, new parishioners go unnoticed, never truly connecting with the faith community. As Knights of Columbus, we have a unique opportunity to change this by creating a more welcoming and engaged parish environment.

    The Problem: A Disconnected Parish

    Currently, our parish’s welcoming process is limited. Once new members are added to the collection envelope mailing list, there is little follow-up. Even our parish business director rarely sees their faces. Many new parishioners attend Mass but struggle to feel like they truly belong.

    As Knights, we are called to serve. By taking an active role in welcoming others, we can foster a sense of belonging and deepen the faith experience for all.

    A Vision for Parish Connection

    Imagine if every parishioner were part of a small group—similar to our Lenten study groups—but based on neighborhoods. New members would automatically be connected to a group near them, ensuring they find fellowship from the start. As groups grow, they would naturally divide, maintaining strong, personal connections.

    While the Church cannot share personal information without permission, there are still many ways we, as Knights, can integrate new members into the community.

    What We Can Do as Knights

    1. Be More Intentional in Greeting Others

    • Welcome parishioners at the church doors before and after Mass.
    • Engage in conversations at the donuts and coffee area after Mass.
    • Ask, “How long have you been part of the parish?” If they are new, introduce them to others.

    2. Help New Parishioners Connect

    • If someone has been a parishioner for over a year, ask if they’d be willing to help welcome and get to know new members.
    • Gather basic location information (such as neighborhood) to connect parishioners with nearby Catholic neighbors.
    • Encourage active members to invite newcomers into existing groups or ministries.

    3. Introduce New Members to Others

    • If a parishioner has been in the church for less than a year, personally introduce them to several people at the same Mass.
    • Make an effort to engage with them regularly—it takes about eight interactions with the between a person and the new parishioner over several months before he/she feels truly connected.
    • Learn about their work, hobbies, and background to foster genuine relationships.
    • When the time is right, ask if they’d like to meet other parishioners from their neighborhood and help facilitate those introductions.

    Next Steps

    • Identify Knights willing to take an active role in greeting and introducing parishioners.
    • Develop a simple system to track and connect new members to others in their area.
    • Work alongside parish leadership to enhance the overall welcoming strategy.

    Conclusion: A Parish Where Everyone Belongs

    By taking these small but meaningful steps, the Knights of Columbus can be the driving force behind a more connected and engaged parish. Welcoming new members is not just an act of kindness—it is an act of evangelization that strengthens the entire Church. When people feel seen, heard, and valued, they are more likely to deepen their faith and become active members of the community.

    Let’s step forward in our mission as Knights and make our parish a true spiritual home for all.

    Written in collaboration with ChatGPT (OpenAI, 2025).

  • The Christian’s Heroic Journey: Ancient Myths and the Call to Faith

    The Christian’s Heroic Journey: Ancient Myths and the Call to Faith

    The Forgotten Heroic Role of Every Christian: Reclaiming the Lost Heroism of Faith

    Throughout history, myths and ancient stories have conveyed profound spiritual truths, shaping civilizations and guiding individuals through the complexities of life. However, in modern times, these narratives have been largely forgotten or dismissed as mere fiction. Within the Christian tradition, this loss has led to a misunderstanding of the faith, where holiness is often seen as passive or reserved for a select few saints. In reality, the Christian life itself is meant to be a heroic journey, one that every believer is called to undertake. The saints were not meant to be distant, unattainable figures, but models of the struggle that every Christian must engage in.

    This misunderstanding has resulted in a faith that is often reduced to adherence to doctrine and ritual, rather than a transformative path of meaning and purpose. The Catholic faith is not simply a system of moral rules, but a call to spiritual adventure, deeply embedded in the human experience and reflected in the structure of ancient myths. To reclaim this understanding, we must look to the archetypal patterns found in these stories, patterns that point us to the true heroic journey—the journey toward God.

    The Cost of Staying Passive: Apathy: The Slow Death of the Soul

    Many Christians feel disconnected from God, not because He is distant, but because they have settled for a passive faith. Ask yourself: Are you truly satisfied with where you are? A faith that lacks challenge quickly becomes stagnant, leading to frustration and even despair. Every great story—both in Scripture and in life—shows that growth only happens through struggle. The cost of remaining passive is not peace, but spiritual decay.

    The Rewards of the Heroic Path: Faith as the Ultimate Adventure

    Faith is not meant to be mere obligation—it is an adventure. What if the life you dream of is waiting for you on the other side of this journey? The saints were not born different from us; they were ordinary people who decided to engage fully with their faith. By stepping into the unknown and trusting God, they found a fulfillment that nothing else could provide. Transformation is not just about reaching heaven—it is about living fully now.

    The Illusion of Comfort: False Security: Trading Purpose for Passivity

    Many avoid effort because they believe they are choosing comfort. But are you really comfortable? Or are you just avoiding difficulty while quietly suffering from lack of purpose? The world offers distractions, but these distractions cannot replace true meaning. Choosing the path of faith may seem harder at first, but it brings a real and lasting fulfillment that worldly comfort can never provide.

    Myths, Meaning, and the Spiritual Path: Ancient Stories as Roadmaps to God

    As Jordan Peterson explains in Maps of Meaning, myths serve as psychological and spiritual maps that help individuals navigate the chaos of existence. These narratives depict the struggle between order and chaos, good and evil, suffering and redemption. In many ways, these themes mirror the Christian story. The hero of myth is often one who steps out of comfort and into the unknown, faces trials, undergoes transformation, and returns with newfound wisdom. This journey is reflected in the life of Christ, who enters into human suffering, conquers sin and death, and calls His followers to do the same.

    Unlike secular myths that leave the hero’s victory as an open-ended possibility, the Christian story presents the final and true archetype in Christ. He is the fulfillment of all previous heroic patterns, and His life serves as the ultimate guide for believers. Yet, His journey is not merely to be admired from a distance—it is to be lived out by every Christian. Baptism initiates this journey, and the sacramental life provides the structure and means for transformation. Each believer is called to carry the cross, to descend into suffering and darkness, and to emerge renewed in grace, ultimately becoming co-heirs with Christ in the Kingdom.

    The Call to Something Greater: Hearing the Call: Will You Answer?

    God does not call the qualified—He qualifies the called. Throughout Scripture, we see how He chose reluctant, flawed individuals and led them to greatness. Consider Moses, who doubted his ability, or Peter, who denied Christ—yet both became leaders of the faith. What if God is calling you now, but you are too afraid or too distracted to hear? Every hero must first answer the call, and ignoring it does not make it disappear.

    The Risk of Missing Out: The Regret of an Unlived Faith

    If you refuse the call, life will still happen to you—but you will not be shaping it. Many fear failure, but the real danger is regret. The worst thing is not making mistakes; the worst thing is looking back and realizing you never truly lived out your faith. If you do not step forward, you risk never experiencing the depth and richness that a life fully committed to God can bring.

    The Institutional Church and Its Role in Preserving the Heroic Path: The Church: A Fortress or a Battlefield?

    The Catholic Church, in its role as the guardian of truth, has historically been cautious of movements that threaten to distort or dilute doctrine. While this caution is necessary, it has also contributed to a perception of faith as static rather than dynamic. The institutional structure of the Church should not be seen as an obstacle to personal transformation but as the very framework within which the heroic journey unfolds. Tradition, doctrine, and sacramental life do not stifle spiritual adventure; they provide the path and safeguards necessary for true growth.

    The challenge for modern Catholics is to reclaim this heroic calling within the proper structure of the faith. The saints were not passive figures who merely followed rules; they were spiritual warriors who embraced the struggle and emerged transformed. Every Christian is meant to do the same. The hero’s journey is not an optional path—it is the essence of Christian life. To live the faith fully is to embrace the adventure of holiness, to fight against sin and despair, and to participate in the divine narrative that leads to ultimate redemption.

    In reclaiming this understanding, the faithful will not only deepen their own spiritual lives but also revitalize the Church itself. The world does not need passive adherents to a religious system—it needs heroes willing to live out the truth, fully engaged in the battle for meaning, virtue, and ultimate salvation.

    Written in collaboration with ChatGPT (OpenAI, 2025).

  • Microspheres Key to Church Renewal

    I am dedicated to helping to promote the Kingdom of God in my parish and in my diocese. My goal is to find a way to promote the faith such that by 2030, the Archdiocese would be 4 times its current size, and have 1 priest for every 100 men.

    Although my view really doesn’t  matter, I see nothing wrong with the Teaching of the Church, the Hierarchy, or the Magesterium. As far as I can see, the shortcoming is in the gap between the priests and the lay people.

    Although a parish may be the size of several brigades, it is as useless as a mob without some structure, network, and relationships.

    Unfortunately, most of the time, it seems that the only thing that separates Catholics from the rest of the world is that 1 hour on Sunday when they actually separate themselves from the rest of the world.

    If you know a tree by the fruit it produces, then you would have to say that most Catholics are unaware of the treasure that God is. They have been given a gold mine, but they act like it’s just yellow plastic.

    These days most people prefer interacting with media, rather than with other human beings, often even in their own families.

    I believe that the “Sense of Community” one has with his church or parish is directly related to the number of microsphere relationships (average of 30 minutes per week per person) he has within that church.

    Would it take a network of 5, 10, or even 20 microsphere relationships experienced as shared lives, shared service, and shared support to create that sense of community? This would create the kind of environment where Catholics could find God and respond to their vocations.

    If we could develop within the Church support groups for everyone, many of the problems that the Church now experiences would disappear.

    It was the communities of brotherhoods that allowed Civilization to survive the invasions of Europe that occurred 1000 years ago. Something of that kind will be required to survive the current assault on our faith.

    I do not believe it is necessarily the Church’s responsibility or even within their capability to bring about this change.

    Tom Neugebauer

    Seized by Christ

  • Neighbor Definition

    I am in the process of trying to analyze what the Bible refers to as Neighbor.

    The Bible says to Love your Neighbor. It also says that whatever you do for the least of these, you do for me. In the days of the Bible, if it involved a distance of more than 20 miles, the best you could hope to do was send a package or a gift.

    The word Neighbor translates to Vecino in Spanish. Vecino is like the word Vicinity. And the direct literal translation from Spanish to English is Near.

    A Neighbor is a person who is near. I would say that a neighbor is a person within your Microsphere.

    The Bible says to whatever you do to the least of these, you do to me. The least of these would extend to those who you see regularly, but who are considered less by society.

    That includes children, women, the poor  and the infirm.

    It also extends to strangers and your enemy. But even in these cases, it refers to a stranger that comes to you. And it also addresses an enemy who is near to you.

    None of these references for neighbor, least of these, Stranger, or Enemy is a reference to significantly beyond your microsphere. I think this also brings in what the Catholic Church says about subsidiarity, that we are to focus on taking care of things at the most local level.

    If we want to deal with what takes place in a foreign land, Jesus sent his disciples out with just their sandals, and not even any food to eat. He did not send  them out with goods as gifts that might influence the receivers.

    This model seems most like how the Amish and Mennonites live. The Mennonites have missions, but they mostly go live with the people and be an example. The Amish model does not allow for traveling great distances

    Regards

    Tom Neugebauer

    Seized by Christ

  • Valley of the Shadow of Life

     

    Those are the people who say to God: “Thy will be done.” No soul that seriously and constantly desires Joy will ever miss it. To those who seek, it is found. To those who knock, it is opened.

    Ah, the saved . . . what happens to them is best described as the opposite of a mirage. 

    What seemed, when they entered it, to be the vale of misery, turns out, when they look back, to have been a well. And where present experience saw only salt deserts, memory truthfully records that the pools were full of water.

    The good man’s past begins to change so that his forgiven sins and remembered sorrows take on the quality of Heaven

    And that is why the Blessed will say, “We have never lived anywhere except in Heaven”

    And perhaps ye had better not call this country Heaven. Not deep Heaven, ye understand. “Ye can call it the Valley of the Shadow of Life

    C.S.Lewis – The Great Divorce

  • Spe Salvi 47

    Section 47 is my favorite in the Encyclical Spe Salvi by Pope Benedict XVI. I never tire of reading and meditating on it. It is available in several locations including Vatican.va I have added sentence numbers, because the individual sentences are priceless. I refer to it a lot to describe the conversion process.

     

    47.1 Some recent theologians are of the opinion that the fire which both burns and saves is Christ himself, the Judge and Savior.

    47.2 The encounter with Him is the decisive act of judgment.

    47.3 Before His Gaze all falsehood melts away.

    47.4 This encounter with Him, as it burns us, transforms and frees us, allowing us to become truly ourselves.

    47.5 All that we build during our lives can prove to be mere straw, pure bluster, and it collapses.

    47.6 Yet in the pain of this encounter, when the impurity and sickness of our lives become evident to us, there lies salvation.

    47.7 His Gaze, the touch of his heart heals us through an undeniably painful transformation “as though fire”.

    47.8 But it is a blessed pain, in which the holy power of His Love sears through us like aflame, enabling us to become totally ourselves and thus totally of God.

    47.9 In this way the inter-relation between justice and grace also becomes clear: the way we live our lives is not immaterial, but our defilement does not strain us forever if we have at least continued to reach out towards Christ, toward truth and towards love.

    47.10 Indeed, it has already been burned away through Christ’s Passion.

    47.11 At the moment of judgment we experience and we absorb the overwhelming power of His Love over all the evil in the world and in ourselves.

    47.12 The pain of love becomes our salvation and our joy.

    47.13 It is clear that we cannot calculate the “duration” of this transforming burning in terms of the chronological measurements of this world.

    47.14 The transforming “moment” of this encounter eludes earthly time–reckoning–it is the heart’s time, it is the time of “passage” to communion with God in the Body of Christ (39).

    47.15 The judgment of God is hope, both because it is justice and because it is grace.

    47.16 If it were merely grace, making all earthly things cease to matter, God would still owe us an answer to the question about justice–the crucial question that we ask of history and of God.

    47.17 If it were merely justice, in the end, it could bring only fear to us all.

    47.18 The incarnation of God in Christ has so closely linked the two together–judgment and grace– that justice is firmly established: we all work out our salvation “with fear and trembling” (Phil 2:12)

    47.19 Nevertheless grace allows us all to hope, and to go trustfully to meet the Judge whom we know as our “advocate”, or parakletos (cf. 1 Jn 2:1)

    POPE BENEDICT; SPE SALVI; NOVEMBER 30 2007

    Plus, I would like to encourage comments on the content

     

    Regards

    Tom Neugebauer

    Seized by Christ

     

  • From Redemptor Hominis to a Synod on Subsidiarity

    In Redemptor Hominis, one of the first encyclicals of Pope John Paul VI, he made reference to the fact that every man is the way of the Church. This statement is to imply that Christ has entrusted to the Church the salvation of every man, so it is the duty of the Church to reach out to every man, and show them the way to Christ.

    In Gratissimus Sane, Pope John Paul II makes reference to the fact that every family is also the way of the Church.

    In addition, he said that the Family is the way that the way that the Church walks with every individual, because every person starts out as a member of a family that establishes their character, and makes them a unique person.

    However, in the last 50 years, the family has disintegrated, with more than 50 percent of marriages ending in divorce, and many children growing up without fathers. This actually creates more people with additional needs, and poorly formed character.

    100 years ago, before mobility was so common, more people lived with extended family, that provided the moral and spiritual support of an individual and of a family. It could to some extent pick up for broken family situations, but that is generally no longer the case.

    Even nuclear families are much smaller, so that is so much less the local support and council available.

    And it was typical for a family to have within it, an uncle or child or cousin that was consecrated to the priesthood. Or sisters or aunts that were consecrated. One of the most devastating effects of the reduction of the priesthood was the loss of their  moral and spiritual guidance of the family.

    With one priest for 4000 parishioners, substantially reduced family and reduced extended family, how can the Church realistically expect to walk with every family, much less every individual?

    Many years ago, I compared the organization of the military with the Catholic Church.

    In the military hierarchy, every group of 2 or 3 has a higher level to go to for support.

    Military                       # of Individuals            Catholic Church

     

    Region / Theater         1,000,000 +                       Diocese

    Army Group                    250,000                         (Deanery Group)

    Army                                   60,000 – 100,000        Deanery

    Corps                                   30,000 –   80,000        (Sub Deanery)

    Division                              10,000 –    20,000       (Parish Group)

    Brigade                                 2,000 –      5,000        Parish

    Batillion                                   300 –      1,000        (Priest Group)

    Company                                   70 –         250         (Deacon Group)

    Troop                                          25 –          60          (Small Community)

    Patrol                                            8 –          12          (Fire Patrol)

    Fire Team                                     4                          (Fire Team)

    Fire & Maneuver                         2                          (Prayer Partner)

    Soldier                                           1                          Parishioner

    I believe that the military has through many thousands of years developed the optimal efficient hierarchy structure, to provide support from the top, and successful execution from the bottom.

    For sake of reference, I added in parenthesis suggested groups where groups do not, or do not seem to exist in the Church.

    I am not suggesting that we imitate the Military, but I would like to suggest that we could do better than we are now.

    I have heard, for example, a deacon mention that there is discussion of housing priests in parish groups or subdeaneries so that they can have appropriate support and fellowship.

    I am focused on the lower levels from the deacon group and down. That is why I am working to assemble a “catechesis” related to providing support to the individual, the family, and to small communities. I’m not trying to make up anything. I am going to try to gather from the teaching from the Church. I will also make reference to articles that support it, that appear all the time in the media.

    On the other end, I am trying to inspire a Synod of Bishops to discuss Subsidiarity in general, and the sub-parish level in specific. Synods on Youth and Family  have established ongoing research of those topics. It would be worthwhile to define a starting point for developing a catechesis of Subsidiarity.

    I believe that it could, for example, lead to new projects for religious orders.

    I believe the current shape of the Church has everything to do with the resources available to work with. One can consider how many more resources would be available if the Church figures out how to walk with every man.

    Sometimes I think about the fact that if there are 7 Billion people in the world, and 1.16 B Catholics, then there are 5 persons in the world for each Catholic. That approaches a manageable group size, comparable to Christ and the 12 apostles. If only we knew how to carry that out, then we would really be able to have the Church walking with every man, in Love.

    Regards
    Tom Neugebauer
    Seized by Christ

  • Amour Laetitia Section 196 – 198

    Amour Laetitia Section 196 – 198 (Pope Francis)

    These passages talk about how the family’s small community, made up of extended family and close friends, should work.

    196 A big heart

    196.1 In addition to the small circle of the couple and their children, there is the larger family, which cannot be overlooked. 196.2 Indeed, “the love between husband and wife and, in a derivative and broader way, the love between members of the same family – between parents and children, brothers and sisters and relatives and members of the household – is given life and sustenance by an unceasing inner dynamism leading the family to ever deeper and more intense communion, which is the foundation and soul of the community of marriage and the family”.223 196.3 Friends and other families are part of this larger family, as well as communities of families who support one another in their difficulties, their social commitments and their faith.

    197.1 This larger family should provide love and support to teenage mothers, children without parents, single mothers left to raise children, persons with disabilities needing particular affection and closeness, young people struggling with addiction, the unmarried, separated or widowed who are alone, and the elderly and infirm who lack the support of their children. 197.2 It should also embrace “even those who have made shipwreck of their lives”.224 197.3 This wider family can help make up for the shortcomings of parents, detect and report possible situations in which children suffer violence and even abuse, and provide wholesome love and family stability in cases when parents prove incapable of this.

    198.1 Finally, we cannot forget that this larger family includes fathers-in-law, mothers-in-law and all the relatives of the couple. 198.2 One particularly delicate aspect of love is learning not to view these relatives as somehow competitors, threats or intruders. 198.3 The conjugal union demands respect for their traditions and customs, an effort to understand their language and to refrain from criticism, caring for them and cherishing them while maintaining the legitimate privacy and independence of the couple. 198.4 Being willing to do so is also an exquisite expression of generous love for one’s spouse.

    NOTE 223: John Paul II, Apostolic Exhortation Familiaris Consortio (22 November 1981), 18: AAS 74 (1982), 101