Consultative, not legislative document

As expected, people who eagerly want the Catholic Church to adopt their modern and secular view of marriage and family are interpreting the recent document of the synod to suit their purpose. They are fond of citing some of Pope Francis’ statements about a new pastoral approach to the problems of the family in the modern world, particularly on civil weddings and cohabitation, the separated couples, divorced couples who have not remarried, divorced and remarried persons, and homosexuals.

Thus when the mid-term report of the Synod entitled “Relatio Post Disceptationem” (Report After the Debate) came out after one week into the synod, several views have been expressed even by some of the bishops from Europe that the Church will be “revolutionizing” her teachings on marriage and family. They say that with this document, there will be an “easing of the Church’s rigid attitudes on homosexuality and the sanctity of marriage” and that the Church will be “changing her teachings on marriage, remarriage, reception of communion and place of unions among homosexuals.”

To avoid misunderstanding and confusion, pertinent portions of “Relatio” should just be quoted. They clearly show that it is not a decree but a working document for the next synod of bishops in 2015.

On cohabitation

 37. Faced by these situations, the Church is called on to be “the house of the Father, with doors always wide open […] where there is a place for everyone, with all their problems” (Evangelii Gaudium, 47) and to move towards those who feel the need to take up again their path of faith, even if it is not possible to celebrate a religious marriage.

38. Simple cohabitation is often a choice inspired by a general attitude, which is opposed to institutions and definitive undertakings, but also while waiting for a secure existence (a steady job and income). In other countries common-law marriages are very numerous, not because of a rejection of Christian values as regards the family and matrimony, but, above all, because getting married is a luxury, so that material poverty encourages people to live in common-law marriages.

39. All these situations have to be dealt with in a constructive manner, seeking to transform them into opportunities to walk towards the fullness of marriage and the family in the light of the Gospel. They need to be welcomed and accompanied with patience and delicacy. With a view to this, the attractive testimony of authentic Christian families is important, as subjects for the evangelization of the family.

On caring for wounded families (the separated, the divorced who who have not remarried, the divorced who have remarried)

40. These are situations that are diverse because of personal as well as cultural and socio-economic factors. It is not wise to think of unique solutions or those inspired by a logic of “all or nothing.” The dialog and meeting that took place in the Synod will have to continue in the local Churches, involving their various components, in such a way that the perspectives that have been drawn up might find their full maturation in the work of the next Ordinary General Assembly. The guidance of the Spirit, constantly invoked, will allow all God’s people to live the fidelity to the Gospel of the family as a merciful caring for all situations of fragility.

41. Each damaged family first of all should be listened to with respect and love, becoming companions on the journey as Christ did with the disciples on the road to Emmaus… The pace of this accompaniment must be steady and reassuring, reflecting our closeness and our  compassionate gaze which also heals, liberates and encourages growth in the Christian life (Evangelii Gaudium, 169).

42. Such discernment is indispensable for the separated and divorced. What needs to be respected above all is the suffering of those who have unjustly endured separation and divorce... In the same way… it is indispensable to assume in a faithful and constructive way the consequences of separation or divorce on the children: they must not become an “object” to be fought over and the most suitable means need to be sought so that they can get over the trauma of the family break-up and grow up in the most serene way possible.

43. The recognition of cases of nullity should be more accessible and flexible, by abandoning the need for the double conforming sentence; by establishing an administrative means under the responsibility of the diocesan bishop; by a summary process to be used in cases of clear nullity; of giving weight to the faith of those about to be married in terms of the validity of the sacrament of marriage. In all these cases it is about the ascertaining of the truth over the validity of the obstacle.

44. The diocesan bishop should prepare a  sufficient number of operators, clerics and lay people dedicated to speeding-up the procedure on matrimonial suits. He should also charge a specially trained priest who would be able to offer the parties advice on the validity of their marriage.

45. Divorced people who have not remarried should be invited to find in the Eucharist the nourishment they need to sustain them in their state. The local community and pastors have to accompany these people with solicitude, particularly when there are children involved or they find themselves in a serious situation of poverty.

46. In the same way the situation of the divorced who have remarried demands a careful discernment and an accompaniment full of respect, avoiding any language or behavior that might make them feel discriminated against. For the Christian community looking after them is not a weakening of its faith and its testimony to the indissolubility of marriage, but rather it expresses precisely its charity in its caring.

47. As regards the partaking of the sacraments of Penance and the Eucharist, … this would not be a general possibility, but the fruit of a discernment applied on a case-by-case basis, according to a law of gradualness, that takes into consideration the distinction between state of sin, state of grace and the attenuating circumstances.

48. A greater theological study was requested starting with the links between the sacrament of marriage and the Eucharist in relation to the Church-sacrament. In the same way, the moral dimension of the problem requires further consideration, listening to and illuminating the consciences of spouses.

49. On the problems relative to mixed marriages…particularly on.. the differences in the matrimonial regulations of the Orthodox Churches, suitable responses in communion with the Pope will have to be found. The same applies to inter-religious marriages. (to be continued)

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