THE THIRD COMMANDMENT
Remember the sabbath day, to keep it holy. Six days you shall labor, and do all your work; but the seventh day is a sabbath to the Lord your God; in it you shall not do any work. [Ex 20:8-10; cf. Deut 5:12-15]
The sabbath was made for man, not man for the sabbath; so the Son of Man is lord even of the sabbath. [Mk 2:27-28.]
I. THE SABBATH DAY
2168 The third commandment of the Decalogue recalls the holiness of the sabbath: "The seventh day is a sabbath of solemn rest, holy to the LORD." [Ex 31:15] [346-348]
2169 In speaking of the sabbath Scripture recalls creation: "For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore the Lord blessed the sabbath day and hallowed it." [Ex 20:11] 
2170 Scripture also reveals in the Lord's day a memorial of Israel's liberation from bondage in Egypt: "You shall remember that you were a servant in the land of Egypt, and the LORD your God brought you out thence with mighty hand and outstretched arm; therefore the LORD your God commanded you to keep the sabbath day." [Deut 5:15]
2171 God entrusted the sabbath to Israel to keep as a sign of the irrevocable covenant. [Cf. Ex 31:16] The sabbath is for the Lord, holy and set apart for the praise of God, his work of creation, and his saving actions on behalf of Israel.
2172 God's action is the model for human action. If God "rested and was refreshed" on the seventh day, man too ought to "rest" and should let others, especially the poor, "be refreshed." [Ex 31:17; cf. 23:12] The sabbath brings everyday work to a halt and provides a respite. It is a day of protest against the servitude of work and the worship of money. [Cf. Neh 13:15-22; 2 Chr 36:21] 
2173 The Gospel reports many incidents when Jesus was accused of violating the sabbath law. But Jesus never fails to respect the holiness of this day. [Cf. Mk 1:21; Jn 9:16] He gives this law its authentic and authoritative interpretation: "The sabbath was made for man, not man for the sabbath." [Mk 2:27] With compassion, Christ declares the sabbath for doing good rather than harm, for saving life rather than killing. [Cf. Mk 3:4] The sabbath is the day of the Lord of mercies and a day to honor God. [Cf. Mt 12:5; Jn 7:23] "The Son of Man is lord even of the sabbath." [Mk 2:28] 
II. THE LORD'S DAY
This is the day which the LORD has made; let us rejoice and be glad in it. [Ps 118:24]
The day of the Resurrection: the new creation
2174 Jesus rose from the dead "on the first day of the week." [Cf. Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1] Because it is the "first day," the day of Christ's Resurrection recalls the first creation. Because it is the "eighth day" following the sabbath, [Cf. Mk 16:1; Mt 28:1] it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first of all feasts, the Lord's Day (he kuriake hemera, dies dominica) Sunday: [638, 349]
We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead. [St. Justin, I Apol. 67: PG 6, 429 and 432]
Sunday-fulfillment of the sabbath
2175 Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man's eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ: [Cf. 1 Cor 10:11] 
Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death. [St. Ignatius of Antioch, Ad Magn. 9, 1: SCh 10, 88]
2176 The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship "as a sign of his universal beneficence to all." [St. Thomas Aquinas, STh II-II 122, 4] Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.
The Sunday Eucharist
2177 The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life. "Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church." [CIC, can. 1246 § 1] 
"Also to be observed are the day of the Nativity of Our Lord Jesus Christ, the Epiphany, the Ascension of Christ, the feast of the Body and Blood of Christi, the feast of Mary the Mother of God, her Immaculate Conception, her Assumption, the feast of Saint Joseph, the feast of the Apostles Saints Peter and Paul, and the feast of All Saints." [CIC, can. 1246 § 2: "The conference of bishops can abolish certain holy days of obligation or transfer them to a Sunday with prior approval of the Apostolic See."] 
2178 This practice of the Christian assembly dates from the beginnings of the apostolic age. [Cf. Acts 2:42-46; 1 Cor 11:17] The Letter to the Hebrews reminds the faithful "not to neglect to meet together, as is the habit of some, but to encourage one another." [Heb 10:25] 
Tradition preserves the memory of an ever-timely exhortation: Come to Church early, approach the Lord, and confess your sins, repent in prayer.... Be present at the sacred and divine liturgy, conclude its prayer and do not leave before the dismissal.... We have often said: "This day is given to you for prayer and rest. This is the day that the Lord has made, let us rejoice and be glad in it." [Sermo de die dominica 2 et 6: PG 86/1, 416C and 421C]
2179 "A parish is a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop." [CIC, can. 515 § 1] It is the place where all the faithful can be gathered together for the Sunday celebration of the Eucharist. The parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving doctrine; it practices the charity of the Lord in good works and brotherly love: [1567, 2691, 2226]
You cannot pray at home as at church, where there is a great multitude, where exclamations are cried out to God as from one great heart, and where there is something more: the union of minds, the accord of souls, the bond of charity, the prayers of the priests. [St. John Chrysostom, De incomprehensibili 3, 6: PG 48, 725]
The Sunday obligation
2180 The precept of the Church specifies the law of the Lord more precisely: "On Sundays and other holy days of obligation the faithful are bound to participate in the Mass." [CIC, can. 1247] "The precept of participating in the Mass is satisfied by assistance at a Mass which is celebrated anywhere in a Catholic rite either on the holy day or on the evening of the preceding day." [CIC, can. 1248 § 1] [2042, 1389]
2181 The Sunday Eucharist is the foundation and confirmation of all Christian practice. For this reason the faithful are obliged to participate in the Eucharist on days of obligation, unless excused for a serious reason (for example, illness, the care of infants) or dispensed by their own pastor. [Cf. CIC, can. 1245] Those who deliberately fail in this obligation commit a grave sin.
2182 Participation in the communal celebration of the Sunday Eucharist is a testimony of belonging and of being faithful to Christ and to his Church. The faithful give witness by this to their communion in faith and charity. Together they testify to God's holiness and their hope of salvation. They strengthen one another under the guidance of the Holy Spirit. 
2183 "If because of lack of a sacred minister or for other grave cause participation in the celebration of the Eucharist is impossible, it is specially recommended that the faithful take part in the Liturgy of the Word if it is celebrated in the parish church or in another sacred place according to the prescriptions of the diocesan bishop, or engage in prayer for an appropriate amount of time personally or in a family or, as occasion offers, in groups of families."[CIC, can. 1248 § 2]
A day of grace and rest from work
2184 Just as God "rested on the seventh day from all his work which he had done," [Gen 2:2] human life has a rhythm of work and rest. The institution of the Lord's Day helps everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social, and religious lives. [Cf. GS 67 § 3] 
2185 On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body. [Cf. CIC, can. 120] Family needs or important social service can legitimately excuse from the obligation of Sunday rest. The faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health. 
The charity of truth seeks holy leisure; the necessity of charity accepts just work. [St. Augustine, De civ. Dei 19, 19: PL 41, 647]
2186 Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life. 
2187 Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public services, etc.), require some people to work on Sundays, but everyone should still take care to set aside sufficient time for leisure. With temperance and charity the faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine worship. Employers have a similar obligation toward their employees. 
2188 In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. If a country's legislation or other reasons require work on Sunday, the day should nevertheless be lived as the day of our deliverance which lets us share in this "festal gathering," this "assembly of the firstborn who are enrolled in heaven." [Heb 12:22-23] 
2189 "Observe the sabbath day, to keep it holy" (Deut 5:12). "The seventh day is a sabbath of solemn rest, holy to the Lord" (Ex 31:15).
2190 The sabbath, which represented the completion of the first creation, has been replaced by Sunday which recalls the new creation inaugurated by the Resurrection of Christ.
2191 The Church celebrates the day of Christ's Resurrection on the "eighth day," Sunday, which is rightly called the Lord's Day (cf. SC 106).
2192 "Sunday... is to be observed as the foremost holy day of obligation in the universal Church" (CIC, can. 1246 § 1). "On Sundays and other holy days of obligation the faithful are bound to participate in the Mass" (CIC, can. 1247).
2193 "On Sundays and other holy days of obligation the faithful are bound... to abstain from those labors and business concerns which impede the worship to be rendered to God, the joy which is proper to the Lord's Day, or the proper relaxation of mind and body" (CIC, can. 1247).
2194 The institution of Sunday helps all "to be allowed sufficient rest and leisure to cultivate their amilial, cultural, social, and religious lives" (GS 67 § 3).
2195 Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day.
YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF
Jesus said to his disciples: "Love one another even as I have loved you." [Jn 13:34]
2196 In response to the question about the first of the commandments, Jesus says: "The first is, 'Hear, O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' The second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these." [Mk 12:29-31; cf. Deut 6:4-5; Lev 19:18; Mt 22:34-40; Lk 10:25-28]
The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. The commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law." [Rom 13:8-10] 
THE FOURTH COMMANDMENT
Honor your father and your mother, that your days may be long in the land which the Lord your God gives you. [Ex 20:12; Deut 5:16]
He was obedient to them. [Lk 2:51]
The Lord Jesus himself recalled the force of this "commandment of God." [Mk 7:8-13] The Apostle teaches: "Children, obey your parents in the Lord, for this is right. 'Honor your father and mother,' (This is the first commandment with a promise.) 'that it may be well with you and that you may live long on the earth."' [Eph 6:1-3; cf. Deut 5:16]
2197 The fourth commandment opens the second table of the Decalogue. It shows us the order of charity. God has willed that, after him, we should honor our parents to whom we owe life and who have handed on to us the knowledge of God. We are obliged to honor and respect all those whom God, for our good, has vested with his authority. 
2198 This commandment is expressed in positive terms of duties to be fulfilled. It introduces the subsequent commandments which are concerned with particular respect for life, marriage, earthly goods, and speech. It constitutes one of the foundations of the social doctrine of the Church. 
2199 The fourth commandment is addressed expressly to children in their relationship to their father and mother, because this relationship is the most universal. It likewise concerns the ties of kinship between members of the extended family. It requires honor, affection, and gratitude toward elders and ancestors. Finally, it extends to the duties of pupils to teachers, employees to employers, subordinates to leaders, citizens to their country, and to those who administer or govern it.
This commandment includes and presupposes the duties of parents, instructors, teachers, leaders, magistrates, those who govern, all who exercise authority over others or over a community of persons.
2200 Observing the fourth commandment brings its reward: "Honor your father and your mother, that your days may be long in the land which the LORD your God gives you." [Ex 20:12; Deut 5:16] Respecting this commandment provides, along with spiritual fruits, temporal fruits of peace and prosperity. Conversely, failure to observe it brings great harm to communities and to individuals. 
I. THE FAMILY IN GOD'S PLAN
The nature of the family
2201 The conjugal community is established upon the consent of the spouses. Marriage and the family are ordered to the good of the spouses and to the procreation and education of children. The love of the spouses and the begetting of children create among members of the same family personal relationships and primordial responsibilities. 
2202 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 recognize it. It should be considered the normal reference point by which the different forms of family relationship are to be evaluated. 
2203 In creating man and woman, God instituted the human family and endowed it with its fundamental constitution. Its members are persons equal in dignity. For the common good of its members and of society, the family necessarily has manifold responsibilities, rights, and duties. 
The Christian family [1655-1658]
2204 "The Christian family constitutes a specific revelation and realization of ecclesial communion, and for this reason it can and should be called a domestic church." [FC 21; cf. LG 11] It is a community of faith, hope, and charity; it assumes singular importance in the Church, as is evident in the New Testament. [Cf. Eph 5:21b: 4; Col 3:18-21; 1 Pet 3:1-7] 
2205 The Christian family is a communion of persons, a sign and image of the communion of the Father and the Son in the Holy Spirit. In the procreation and education of children it reflects the Father's work of creation. It is called to partake of the prayer and sacrifice of Christ. Daily prayer and the reading of the Word of God strengthen it in charity. The Christian family has an evangelizing and missionary task. 
2206 The relationships within the family bring an affinity of feelings, affections and interests, arising above all from the members' respect for one another. The family is a privileged community called to achieve a "sharing of thought and common deliberation by the spouses as well as their eager cooperation as parents in the children's upbringing." [GS 52 § 1]
II. THE FAMILY AND SOCIETY
2207 The family is the original cell of social life. It is the natural society in which husband and wife are called to give themselves in love and in the gift of life. Authority, stability, and a life of relationships within the family constitute the foundations for freedom, security, and fraternity within society. The family is the community in which, from childhood, one can learn moral values, begin to honor God, and make good use of freedom. Family life is an initiation into life in society. [1880, 372, 1603]
2208 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. There are many families who are at times incapable of providing this help. It devolves then on other persons, other families, and, in a subsidiary way, society to provide for their needs: "Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction and to keep oneself unstained from the world." [Jas 1:27]
2209 The family must be helped and defended by appropriate social measures. Where families cannot fulfill their responsibilities, other social bodies have the duty of helping them and of supporting the institution of the family. Following the principle of subsidiarity, larger communities should take care not to usurp the family's prerogatives or interfere in its life. 
2210 The importance of the family for the life and well-being of society [Cf. GS 47 § 1] entails a particular responsibility for society to support and strengthen marriage and the family. Civil authority should consider it a grave duty "to acknowledge the true nature of marriage and the family, to protect and foster them, to safeguard public morality, and promote domestic prosperity." [GS 52 § 2]
2211 The political community has a duty to honor the family, to assist it, and to ensure especially:
- the freedom to establish a family, have children, and bring them up in keeping with the family's own moral and religious convictions;
- the protection of the stability of the marriage bond and the institution of the family;
- the freedom to profess one's faith, to hand it on, and raise one's children in it, with the necessary means and institutions;
- the right to private property, to free enterprise, to obtain work and housing, and the right to emigrate;
- in keeping with the country's institutions, the right to medical care, assistance for the aged, and family benefits;
- the protection of security and health, especially with respect to dangers like drugs, pornography, alcoholism, etc.;
- the freedom to form associations with other families and so to have representation before civil authority. [Cf. FC 46]
2212 The fourth commandment illuminates other relationships in society. In our brothers and sisters we see the children of our parents; in our cousins, the descendants of our ancestors; in our fellow citizens, the children of our country; in the baptized, the children of our mother the Church; in every human person, a son or daughter of the One who wants to be called "our Father." In this way our relationships with our neighbors are recognized as personal in character. The neighbor is not a "unit" in the human collective; he is "someone" who by his known origins deserves particular attention and respect. [225, 1931]
2213 Human communities are made up of persons. Governing them well is not limited to guaranteeing rights and fulfilling duties such as honoring contracts. Right relations between employers and employees, between those who govern and citizens, presuppose a natural good will in keeping with the dignity of human persons concerned for justice and fraternity. 
III. THE DUTIES OF FAMILY MEMBERS
The duties of children
2214 The divine fatherhood is the source of human fatherhood; [Cf. Eph 314] this is the foundation of the honor owed to parents. The respect of children, whether minors or adults, for their father and mother [Cf. Prov 1:8; Tob 4:3-4] is nourished by the natural affection born of the bond uniting them. It is required by God's commandment. [Cf. Ex 20:12] 
2215 Respect for parents (filial piety) derives from gratitude toward those who, by the gift of life, their love and their work, have brought their children into the world and enabled them to grow in stature, wisdom, and grace. "With all your heart honor your father, and do not forget the birth pangs of your mother. Remember that through your parents you were born; what can you give back to them that equals their gift to you?" [Sir 7:27-28]
2216 Filial respect is shown by true docility and obedience. "My son, keep your father's commandment, and forsake not your mother's teaching.... When you walk, they will lead you; when you lie down, they will watch over you; and when you awake, they will talk with you." [Prov 6:20-22] "A wise son hears his father's instruction, but a scoffer does not listen to rebuke." [Prov 13:1] 
2217 As long as a child lives at home with his parents, the child should obey his parents in all that they ask of him when it is for his good or that of the family. "Children, obey your parents in everything, for this pleases the Lord." [Col 3:20; Cf. Eph 6:1] Children should also obey the reasonable directions of their teachers and all to whom their parents have entrusted them. But if a child is convinced in conscience that it would be morally wrong to obey a particular order, he must not do so.
As they grow up, children should continue to respect their parents. They should anticipate their wishes, willingly seek their advice, and accept their just admonitions. Obedience toward parents ceases with the emancipation of the children; not so respect, which is always owed to them. This respect has its roots in the fear of God, one of the gifts of the Holy Spirit. 
2218 The fourth commandment reminds grown children of their responsibilities toward their parents. As much as they can, they must give them material and moral support in old age and in times of illness, loneliness, or distress. Jesus recalls this duty of gratitude. [Cf. Mk 7:10-12]
For the Lord honored the father above the children, and he confirmed the right of the mother over her sons. Whoever honors his father atones for sins, and whoever glorifies his mother is like one who lays up treasure. Whoever honors his father will be gladdened by his own children, and when he prays he will be heard. Whoever glorifies his father will have long life, and whoever obeys the Lord will refresh his mother. [Sir 3:2-6]
O son, help your father in his old age, and do not grieve him as long as he lives; even if he is lacking in understanding, show forbearance; in all your strength do not despise him.... Whoever forsakes his father is like a blasphemer, and whoever angers his mother is cursed by the Lord. [Sir 3:12-13, 16]
2219 Filial respect promotes harmony in all of family life; it also concerns relationships between brothers and sisters. Respect toward parents fills the home with light and warmth. "Grandchildren are the crown of the aged." [Prov 17:6] "With all humility and meekness, with patience, [support] one another in charity." [Eph 4:2]
2220 For Christians a special gratitude is due to those from whom they have received the gift of faith, the grace of Baptism, and life in the Church. These may include parents, grandparents, other members of the family, pastors, catechists, and other teachers or friends. "I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you." [2 Tim 1:5]
The duties of parents
2221 The fecundity of conjugal love cannot be reduced solely to the procreation of children, but must extend to their moral education and their spiritual formation. "The role of parents in education is of such importance that it is almost impossible to provide an adequate substitute." [GE 3] The right and the duty of parents to educate their children are primordial and inalienable. [Cf. FC 36] 
2222 Parents must regard their children as children of God and respect them as human persons. Showing themselves obedient to the will of the Father in heaven, they educate their children to fulfill God's law. 
2223 Parents have the first responsibility for the education of their children. They bear witness to this responsibility first by creating a home where tenderness, forgiveness, respect, fidelity, and disinterested service are the rule. The home is well suited for education in the virtues. This requires an apprenticeship in self-denial, sound judgment, and self-mastery - the preconditions of all true freedom. Parents should teach their children to subordinate the "material and instinctual dimensions to interior and spiritual ones." [CA 36 § 2] Parents have a grave responsibility to give good example to their children. By knowing how to acknowledge their own failings to their children, parents will be better able to guide and correct them: 
He who loves his son will not spare the rod.... He who disciplines his son will profit by him. [Sir 30:1-2] Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. [Eph 6:4]
2224 The home is the natural environment for initiating a human being into solidarity and communal responsibilities. Parents should teach children to avoid the compromising and degrading influences which threaten human societies. 
2225 Through the grace of the sacrament of marriage, parents receive the responsibility and privilege of evangelizing their children. Parents should initiate their children at an early age into the mysteries of the faith of which they are the "first heralds" for their children. They should associate them from their tenderest years with the life of the Church. [LG 11 § 2] A wholesome family life can foster interior dispositions that are a genuine preparation for a living faith and remain a support for it throughout one's life. 
2226 Education in the faith by the parents should begin in the child's earliest years. This already happens when family members help one another to grow in faith by the witness of a Christian life in keeping with the Gospel. Family catechesis precedes, accompanies, and enriches other forms of instruction in the faith. Parents have the mission of teaching their children to pray and to discover their vocation as children of God. [Cf. LG 11] The parish is the Eucharistic community and the heart of the liturgical life of Christian families; it is a privileged place for the catechesis of children and parents. 
2227 Children in turn contribute to the growth in holiness of their parents. [Cf. GS 48 § 4] Each and everyone should be generous and tireless in forgiving one another for offenses, quarrels, injustices, and neglect. Mutual affection suggests this. The charity of Christ demands it. [Cf. Mt 18:21-22; Lk 17:4] 
2228 Parents' respect and affection are expressed by the care and attention they devote to bringing up their young children and providing for their physical and spiritual needs. As the children grow up, the same respect and devotion lead parents to educate them in the right use of their reason and freedom.
2229 As those first responsible for the education of their children, parents have the right to choose a school for them which corresponds to their own convictions. This right is fundamental. As far as possible parents have the duty of choosing schools that will best help them in their task as Christian educators. [Cf. GE 6] Public authorities have the duty of guaranteeing this parental right and of ensuring the concrete conditions for its exercise.
2230 When they become adults, children have the right and duty to choose their profession and state of life. They should assume their new responsibilities within a trusting relationship with their parents, willingly asking and receiving their advice and counsel. Parents should be careful not to exert pressure on their children either in the choice of a profession or in that of a spouse. This necessary restraint does not prevent them - quite the contrary from giving their children judicious advice, particularly when they are planning to start a family. 
2231 Some forgo marriage in order to care for their parents or brothers and sisters, to give themselves more completely to a profession, or to serve other honorable ends. They can contribute greatly to the good of the human family.
IV. THE FAMILY AND THE KINGDOM
2232 Family ties are important but not absolute. Just as the child grows to maturity and human and spiritual autonomy, so his unique vocation which comes from God asserts itself more clearly and forcefully. Parents should respect this call and encourage their children to follow it. They must be convinced that the first vocation of the Christian is to follow Jesus: "He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me." [Mt 10:37; cf. 16:25] 
2233 Becoming a disciple of Jesus means accepting the invitation to belong to God's family, to live in conformity with His way of life: "For whoever does the will of my Father in heaven is my brother, and sister, and mother." [Mt 12:49] 
Parents should welcome and respect with joy and thanksgiving the Lord's call to one of their children to follow him in virginity for the sake of the Kingdom in the consecrated life or in priestly ministry.
V. THE AUTHORITIES IN CIVIL SOCIETY
2234 God's fourth commandment also enjoins us to honor all who for our good have received authority in society from God. It clarifies the duties of those who exercise authority as well as those who benefit from it. 
Duties of civil authorities
2235 Those who exercise authority should do so as a service. "Whoever would be great among you must be your servant." [Mt 20:26] The exercise of authority is measured morally in terms of its divine origin, its reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law. 
2236 The exercise of authority is meant to give outward expression to a just hierarchy of values in order to facilitate the exercise of freedom and responsibility by all. Those in authority should practice distributive justice wisely, taking account of the needs and contribution of each, with a view to harmony and peace. They should take care that the regulations and measures they adopt are not a source of temptation by setting personal interest against that of the community. [Cf. CA 25] 
2237 Political authorities are obliged to respect the fundamental rights of the human person. They will dispense justice humanely by respecting the rights of everyone, especially of families and the disadvantaged. 
The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human community.
The duties of citizens
2238 Those subject to authority should regard those in authority as representatives of God, who has made them stewards of his gifts: [Cf. Rom 13:1-2] "Be subject for the Lord's sake to every human institution.... Live as free men, yet without using your freedom as a pretext for evil; but live as servants of God." [1 Pet 2:13, 16] Their loyal collaboration includes the right, and at times the duty, to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the community. 
2239 It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. The love and service of one's country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community. [1915, 2310]
2240 Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one's country: 
Pay to all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. [Rom 13:7]
[Christians] reside in their own nations, but as resident aliens. They participate in all things as citizens and endure all things as foreigners.... They obey the established laws and their way of life surpasses the laws.... So noble is the position to which God has assigned them that they are not allowed to desert it. [Ad Diognetum 5, 5 and 10; 6, 10: PG 2, 1173 and 1176]
The Apostle exhorts us to offer prayers and thanksgiving for kings and all who exercise authority, "that we may lead a quiet and peaceable life, godly and respectful in every way." [1 Tim 2:2] 
2241 The more prosperous nations are obliged, to the extent they are able, to welcome the foreigner in search of the security and the means of livelihood which he cannot find in his country of origin. Public authorities should see to it that the natural right is respected that places a guest under the protection of those who receive him.
Political authorities, for the sake of the common good for which they are responsible, may make the exercise of the right to immigrate subject to various juridical conditions, especially with regard to the immigrants' duties toward their country of adoption. Immigrants are obliged to respect with gratitude the material and spiritual heritage of the country that receives them, to obey its laws and to assist in carrying civic burdens.
2242 The citizen is obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order, to the fundamental rights of persons or the teachings of the Gospel. Refusing obedience to civil authorities, when their demands are contrary to those of an upright conscience, finds its justification in the distinction between serving God and serving the political community. "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." [Mt 22:21] "We must obey God rather than men": [Acts 5:29] [1903, 2313, 450]
When citizens are under the oppression of a public authority which oversteps its competence, they should still not refuse to give or to do what is objectively demanded of them by the common good; but it is legitimate for them to defend their own rights and those of their fellow citizens against the abuse of this authority within the limits of the natural law and the Law of the Gospel. [GS 74 § 5] 
2243 Armed resistance to oppression by political authority is not legitimate, unless all the following conditions are met: 1) there is certain, grave, and prolonged violation of fundamental rights; 2) all other means of redress have been exhausted; 3) such resistance will not provoke worse disorders; 4) there is well-founded hope of success; and 5) it is impossible reasonably to foresee any better solution. 
The political community and the Church
2244 Every institution is inspired, at least implicitly, by a vision of man and his destiny, from which it derives the point of reference for its judgment, its hierarchy of values, its line of conduct. Most societies have formed their institutions in the recognition of a certain preeminence of man over things. Only the divinely revealed religion has clearly recognized man's origin and destiny in God, the Creator and Redeemer. The Church invites political authorities to measure their judgments and decisions against this inspired truth about God and man: [1910, 1881, 2109]
Societies not recognizing this vision or rejecting it in the name of their independence from God are brought to seek their criteria and goal in themselves or to borrow them from some ideology. Since they do not admit that one can defend an objective criterion of good and evil, they arrogate to themselves an explicit or implicit totalitarian power over man and his destiny, as history shows. [Cf. CA 45; 46]
2245 The Church, because of her commission and competence, is not to be confused in any way with the political community. She is both the sign and the safeguard of the transcendent character of the human person. "The Church respects and encourages the political freedom and responsibility of the citizen." [GS 76 § 3] 
2246 It is a part of the Church's mission "to pass moral judgments even in matters related to politics, whenever the fundamental rights of man or the salvation of souls requires it. The means, the only means, she may use are those which are in accord with the Gospel and the welfare of all men according to the diversity of times and circumstances." [GS 76 § 5] [2032, 2420]
2247 "Honor your father and your mother" (Deut 5:16; Mk 7:10).
2248 According to the fourth commandment, God has willed that, after him, we should honor our parents and those whom he has vested with authority for our good.
2249 The conjugal community is established upon the covenant and consent of the spouses. Marriage and family are ordered to the good of the spouses, to the procreation and the education of children.
2250 "The well-being of the individual person and of both human and Christian society is closely bound up with the healthy state of conjugal and family life" (GS 47 § 1).
2251 Children owe their parents respect, gratitude, just obedience, and assistance. Filial respect fosters harmony in all of family life.
2252 Parents have the first responsibility for the education of their children in the faith, prayer, and all the virtues. They have the duty to provide as far as possible for the physical and spiritual needs of their children.
2253 Parents should respect and encourage their children's vocations. They should remember and teach that the first calling of the Christian is to follow Jesus.
2254 Public authority is obliged to respect the fundamental rights of the human person and the conditions for the exercise of his freedom.
2255 It is the duty of citizens to work with civil authority for building up society in a spirit of truth, justice, solidarity, and freedom.
2256 Citizens are obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order. "We must obey God rather than men" (Acts 5:29).
2257 Every society's judgments and conduct reflect a vision of man and his destiny. Without the light the Gospel sheds on God and man, societies easily become totalitarian.