Today it is necessary to better explain the foundations of the Christian family. The document of work for the next Synod explains that this is due to the individualistic environment of the dominant culture, which is not capable of valuing giving oneself to others, charity. Solidarity and charity are at the essence of the human project -from man's own nature- and Christian.

The Christian family, built on love, is the first place where we exercise and learn to give ourselves to those who live in it. But in order to do so, and given the individualistic climate that surrounds us, it needs a training that helps it to live it day by day, and to discover its role as a school of solidarity and authentic Christian life.

It is necessary to explain it better, the text adds, because of the current difficulties in understanding the natural law as the foundation of the family faith. It is not so much a matter of defending an abstract concept, but rather the necessary relationship that the Gospel establishes with the human in all its historical and cultural expressions.

1. In order to develop this proposal we are first of all invited to be aware of the current difficulties in explaining natural law. One difficulty arises when we consider that not everyone agrees with agreement on what is "natural". It is often identified with what is merely "spontaneous", that which springs from sentiment and emotion. Also today we often witness the interpretation of freedom and happiness in subjectivist core topic , which would be the only valid basis for "human rights". On the other hand, a traditional vision of the "natural law" seems to be "disproved" by the scientific research (evolution, biology and neurosciences). According to the "gender ideology", the sexuality of each individual depends on social conditioning and needs, and not so much on biology or nature.

All this would lead to questioning the firmness of the "forever" marriage commitment. In addition, some customs of certain cultures consider polygamy or the repudiation of women as something "natural". Not to mention the endless number of anomalous and "irregular" situations with respect to "natural" marriage that abound in our culture.

In short, according to this reading, "natural" would not exist as a common reference letter . However, at least as far as Christians are concerned, the experience is that "the natural law is universally accepted 'de facto' by the faithful, even if there is no need to justify it theoretically" (n. 26).

At summary, there are those who object that the natural law does not serve to explain the sexual morality of the Church. There is, in fact, a internship rejection of the natural law on the union between man and woman, based above all on subjectivism and individualism.

2. What to do in the face of these difficulties? The response of the Synod's preparatory document begins with attention to language. It suggests, first of all, that in expressing what marriage and the family are, greater importance be given to biblical language (which speaks of the "order of creation"), with its narrative forms, and to symbolic language such as that used in the liturgy. Particular attention should be paid to the world of youth.

As a whole, framework proposes that the family be presented in the context of the vocation of the person in Christ. Christians share the conviction that the family is the natural environment of growth and a school of humanity, love and hope for humanity. And it is so insofar as it is through the family that Christ reveals the mystery and vocation of man. At the same time, today the family often finds itself in difficult and complex situations that require a compassionate and understanding gaze. "This gaze is what enables the Church to accompany families as they are in reality and from there to proclaim the Gospel of the family according to their specific needs" (n. 31).

Among these situations and challenges - as a first "wound" of the family in today's society - is the attempt to privatize it; that is, to confine it as if it were a closed enclosure and for the good of only its own members, hiding or preventing the family from educating in order to serve the common good. It is therefore necessary to combat individualism in its "family" version. This implies asking how to stimulate the participation of the family in society (and, before that, how to educate family life within the family itself). And it translates into the relationships between family and work, family and Education, family and health, family and law (beginning with the defense of human life from its conception).

3. Some formative proposals. As can be seen, it is not only a matter of defending the family as a "natural" institution, but of showing the beauty of the Christian project on marriage and the family, which brings human love between man and woman to its fullness and opens them to a universal horizon. Here are some proposals.

a) The reference letter first to the Trinity. God is himself like a family, a communion of Persons who live eternally in perfect unity. And marriage is the image of God among us, because in marriage "God makes of the two spouses a single existence" (Francis, General Audience, April 2, 2014).

b) The family of Nazareth as model and example for the Christian family , since "the family is the ordinary and daily place of meeting with Christ" (n. 36). The union with Christ, on the part of the members of the family, is a guarantee to go forward also in the face of difficulties, with patience and understanding. To "make family", especially for a Christian, is a gift and a daily task.

c) The Education of love. The family can be defined as an "effective sign of the existence of God's love", as a "sanctuary of love and life" and as the "first school of humanity". The first experience of love, which is the opposite of loneliness, must take place in the family. And this, not only for the children, but for all the members of the family. The family is thus a privileged place for the integral development of persons, both from the human and Christian point of view.

d) The role of parents is considered fundamental in this regard: their witness of fidelity in equal dignity and in the complementarity of their differences, their witness of Christian faith, of prayer - staff and family prayer, reading the Bible, blessing the table, praying the rosary, etc., and of the sacraments - especially confession and Sunday Eucharist - and a lifestyle coherent with this faith. These are the sure pillars on which the space and time needed for the Christian Education of the children can be built. In all this, the importance of the parish is pointed out, which should be a "family of families" especially for the sacramental life.

e) The "desire for family" that many young people have is a true sign of the times that must be welcomed. Many of them perceive the value of a stable and lasting bond, of a faithful and indissoluble love that supports human and spiritual growth.

f) The accompaniment of families, with mercy and tenderness, by other families, parishes, movements and associations. Accompaniment is especially necessary in difficult situations (crises of various kinds, violence, withdrawal, etc.).

g) The "constant and systematictraining on marriage as a vocation, on the rediscovery of parenthood (fatherhood and motherhood) as a gift". In addition to the immediate preparation of couples for marriage, this requires "a more constant and articulated training : biblical, theological, spiritual, but also human and existential" (n. 49). Good experiences are gathered along the lines that parents should participate in the catechesis given to their children; that liturgical feasts such as Christmas and the Feast of the Holy Family should be used for this training; and that Sunday should be protected, also from the civil point of view, as a day of the Lord and of families.

It should be appreciated that the main interest of these proposals is not simply that of a set of ideas that would have occurred to a group of experts. Above all, they are based on one fact: they come from the lives of Christians who, aware of their mission statement and enthusiastic about their task of enlightening and enlivening the society in which they live, take grade of what is happening, and present their experiences, reflections and proposals to help Christian marriages and families.