G
gilliam
Guest
After the Synod, Pope Francis returns home, alone and on foot
pbs.twimg.com/media/BzSXHsNCEAIUqhr.jpg
pbs.twimg.com/media/BzSXHsNCEAIUqhr.jpg
- Status
M
McCall1981
Guest
Here is the full text of Card. Erdo’s opening speech for the Synod:
zenit.org/en/articles/synod14-full-text-of-cardinal-erdo-s-report-prior-to-discussion
zenit.org/en/articles/synod14-full-text-of-cardinal-erdo-s-report-prior-to-discussion
F
FollowChrist34
Guest
Loved it. I also understand Cardinal Erdo will lead the direction of the talks. He’s a key player.
G
gilliam
Guest
CNS video: President of USCCB discusses what to expect from the synod, importance of joy youtu.be/CSJQYkHBqCc
M
McCall1981
Guest
I loved it too.
And yes, from what I’ve read this opening speech is intended to “set the parameters” for the discussions of the Synod. If so, I’m encouraged.
Also, Card. Erdo will give the closing speech at the end which is supposed to summarize the Synod.
M
McCall1981
Guest
This is a link to the Vatican Information Service. They will publish the Vatican’s “official” summary of each of the congregations (meetings) that happen during the Synod:
visnews-en.blogspot.com/
visnews-en.blogspot.com/
M
McCall1981
Guest
Summary of the second congregation:
visnews-en.blogspot.com/2014/10/second-general-congregation.html
Tuesday, October 7, 2014
Second General Congregation
Vatican City, 7 October 2014 (VIS) – The second general Congregation, held yesterday afternoon, opened the discussions of the Extraordinary General Assembly of the Synod of Bishops. The theme, according to the agenda set forth in the Instrumentum Laboris, was: “God’s Plan for Marriage and the Family” (Part I, Chapter 1), and “The Knowledge and Acceptance of the Teachings on Marriage and the Family from Sacred Scripture and Church Documents” (Part I, Chapter 2).
Based on the premise that the family is the basic unit of human society, the cradle of gratuitous love, and that taking about the family and marriage implies education in fidelity, it was reiterated that the family constitutes the future of humanity and must be protected.
From many quarters, however, there has emerged the need to adapt the language of the Church, so that doctrine on the family, life and sexuality is understood correctly: it is necessary to enter into dialogue with the world, looking to the example offered by the Vatican Council, or rather with a critical but sincere openness. If the Church does not listen to the world, the world will not listen to the Church. And dialogue may be based on important themes, such as the equal dignity of men and women and the rejection of violence.
The Gospel must not be explained, but rather shown – it was said in the Assembly – and above all, the lay faithful must be involved in the proclamation of the Good News, demonstrating the missionary charism. Evangelisation must not be a depersonalised theory, but must instead ensure that families themselves give concrete witness to the beauty and truth of the Gospel. The challenge, it was said, is that of passing from a defensive situation to an active, proactive one, or rather, reviving the capacity for proposing the heritage of faith with a new language, with hope, ardour and enthusiasm, offering convincing testimonies and creating a bridge between the language of the Church and that of society.
In this sense, the use of a “biblical” rather than a “theological-speculative” catechesis was called for, since, in spite of appearances to the contrary, people are no longer satisfied by selfishness and instead seek ideals. Humanity desires happiness and the Christian knows that happiness is Christ, but no longer succeeds in finding the suitable language to communicate this to the world. The Church, instead, must be “magnetic”; it must work by attraction, with an attitude of friendship towards the world.
With regard to couples in difficulty, it was emphasised that the Church needs to be close to them with understanding, forgiveness and mercy: mercy, it was said, is God’s first prerogative, but it must be seen in the context of justice, as only in this way will the whole of God’s plan be respected.
Marriage is and remains an indissoluble sacrament; however, since the truth is Christ, a Person, and not a series of rules, it is important to maintain the principles while changing the concrete forms of their implementation. In short, as Benedict XVI said, novelty in continuity: the Synod does not call Doctrine into question, but reflects on the Pastoral, or rather spiritual discernment for the application of such Doctrine in response to the challenges faced by contemporary families. In this sense, mercy does not eliminate the commandments, but it provides the hermeneutic key to them.
Furthermore, it was underlined that even imperfect situations must be considered with respect: for instance, de facto unions in which couples live together with fidelity and love present elements of sanctification and truth. It is therefore essential to look first and foremost at the positive elements, so that the Synod may infuse with courage and hope even imperfect forms of family, so that their value may be recognised, according to the principle of graduality. It is necessary to truly love families in difficulty.
In the context of a society in which there prevails a sort of “ego-latry”, leading to defamiliarisation, it is important to acknowledge the loss of a sense of the covenant between a man ( and a woman) and God. The proclamation of the beauty of the family, therefore, must not be simply aesthetic, the presentation of a mere ideal to imitate, but must instead present the importance of definitive commitment based on the covenant between married couples and God.
Another essential point is the rejection of clericalism: at times the Church seems more concerned with power than with service, and for this reason she does not inspire the hearts of men and women. It is therefore necessary to return to the imitation of Christ, and to rediscover humility: the reform of the Church must begin with the reform of the clergy. If the faithful see pastors who imitate Christ they will therefore draw close to the Church once more, enabling her to proceed from the act of evangelising to being inherently evangelical.
The theme of the essential value of sexuality within marriage was also considered: sexuality outside marriage is discussed so critically that married sexuality can appear almost as a concession to imperfection. The Synod indicated, more briefly, the need for a greater formation of priests in relation to policies in favour of the family and the re-launching of the transmission of faith within the family.
(Read the rest there)
visnews-en.blogspot.com/2014/10/second-general-congregation.html
Tuesday, October 7, 2014
Second General Congregation
Vatican City, 7 October 2014 (VIS) – The second general Congregation, held yesterday afternoon, opened the discussions of the Extraordinary General Assembly of the Synod of Bishops. The theme, according to the agenda set forth in the Instrumentum Laboris, was: “God’s Plan for Marriage and the Family” (Part I, Chapter 1), and “The Knowledge and Acceptance of the Teachings on Marriage and the Family from Sacred Scripture and Church Documents” (Part I, Chapter 2).
Based on the premise that the family is the basic unit of human society, the cradle of gratuitous love, and that taking about the family and marriage implies education in fidelity, it was reiterated that the family constitutes the future of humanity and must be protected.
From many quarters, however, there has emerged the need to adapt the language of the Church, so that doctrine on the family, life and sexuality is understood correctly: it is necessary to enter into dialogue with the world, looking to the example offered by the Vatican Council, or rather with a critical but sincere openness. If the Church does not listen to the world, the world will not listen to the Church. And dialogue may be based on important themes, such as the equal dignity of men and women and the rejection of violence.
The Gospel must not be explained, but rather shown – it was said in the Assembly – and above all, the lay faithful must be involved in the proclamation of the Good News, demonstrating the missionary charism. Evangelisation must not be a depersonalised theory, but must instead ensure that families themselves give concrete witness to the beauty and truth of the Gospel. The challenge, it was said, is that of passing from a defensive situation to an active, proactive one, or rather, reviving the capacity for proposing the heritage of faith with a new language, with hope, ardour and enthusiasm, offering convincing testimonies and creating a bridge between the language of the Church and that of society.
In this sense, the use of a “biblical” rather than a “theological-speculative” catechesis was called for, since, in spite of appearances to the contrary, people are no longer satisfied by selfishness and instead seek ideals. Humanity desires happiness and the Christian knows that happiness is Christ, but no longer succeeds in finding the suitable language to communicate this to the world. The Church, instead, must be “magnetic”; it must work by attraction, with an attitude of friendship towards the world.
With regard to couples in difficulty, it was emphasised that the Church needs to be close to them with understanding, forgiveness and mercy: mercy, it was said, is God’s first prerogative, but it must be seen in the context of justice, as only in this way will the whole of God’s plan be respected.
Marriage is and remains an indissoluble sacrament; however, since the truth is Christ, a Person, and not a series of rules, it is important to maintain the principles while changing the concrete forms of their implementation. In short, as Benedict XVI said, novelty in continuity: the Synod does not call Doctrine into question, but reflects on the Pastoral, or rather spiritual discernment for the application of such Doctrine in response to the challenges faced by contemporary families. In this sense, mercy does not eliminate the commandments, but it provides the hermeneutic key to them.
Furthermore, it was underlined that even imperfect situations must be considered with respect: for instance, de facto unions in which couples live together with fidelity and love present elements of sanctification and truth. It is therefore essential to look first and foremost at the positive elements, so that the Synod may infuse with courage and hope even imperfect forms of family, so that their value may be recognised, according to the principle of graduality. It is necessary to truly love families in difficulty.
In the context of a society in which there prevails a sort of “ego-latry”, leading to defamiliarisation, it is important to acknowledge the loss of a sense of the covenant between a man ( and a woman) and God. The proclamation of the beauty of the family, therefore, must not be simply aesthetic, the presentation of a mere ideal to imitate, but must instead present the importance of definitive commitment based on the covenant between married couples and God.
Another essential point is the rejection of clericalism: at times the Church seems more concerned with power than with service, and for this reason she does not inspire the hearts of men and women. It is therefore necessary to return to the imitation of Christ, and to rediscover humility: the reform of the Church must begin with the reform of the clergy. If the faithful see pastors who imitate Christ they will therefore draw close to the Church once more, enabling her to proceed from the act of evangelising to being inherently evangelical.
The theme of the essential value of sexuality within marriage was also considered: sexuality outside marriage is discussed so critically that married sexuality can appear almost as a concession to imperfection. The Synod indicated, more briefly, the need for a greater formation of priests in relation to policies in favour of the family and the re-launching of the transmission of faith within the family.
(Read the rest there)
M
McCall1981
Guest
Summary of the third congregation:
visnews-en.blogspot.com/2014/10/third-general-congregation.html
Tuesday, October 7, 2014
Third General Congregation
Vatican City, 7 October 2014 (VIS) – The general debate continued throughout today’s third general Congregation. The theme according to the order of the Instrumentum Laboris was: “The Gospel of the Family and the Natural Law” (Part I, Chapter 3) and “The Family and Vocation of the Person in Christ” (Part I, Chapter 4).
At the opening of the Congregation, it was announced that the Ordinary Consistory, convoked by the Holy Father for Monday 20 October, will be devoted to the situation in the Middle East, on the basis of the results of the meeting of various Papal Representatives and Superiors of the competent Dicasteries, held in the Vatican from 2 to 4 October. The theme of the Consistory will be presented by Cardinal Secretary of State Pietro Parolin. The meeting will also be attended by six Oriental Patriarchs and the Latin Patriarch of Jerusalem, His Beatitude Fouad Twal.
The general debate then continued in relation to the issues stated above. It was agreed that greater preparation for marriage is necessary, so that it is not only valid but also fruitful. The suggestion was to look not only towards remedies for failure of the conjugal union, but also to focus on the conditions that render it valid and fruitful. It is necessary to transmit a vision of marriage that does not regard it as a destination, but rather as a path to a higher end, a road towards the growth of the person and of the couple, a source of strength and energy. The decision to marry is a true vocation and as such requires fidelity and coherence in order to become a true locus for the growth and the protection of the human being.
For this reason, married couples must be accompanied throughout their path in life, by means of intense and vigorous family pastoral care. The path of preparation for the marriage sacrament, must therefore be long, personalised and also severe, without the fear of eventually leading to a reduction in the number of weddings celebrated in Church. Otherwise, there is the risk of filling the Tribunals with marriage cases.
A further point that emerged during the discussion was the influence of the mass media, at times intrusive, in presenting ideologies contrary to the doctrine of the Church in relation to family and marriage. In this respect, it was said, Catholics must be protected but must also be better prepared: the Church must offer her teaching in a more incisive manner, presenting doctrine not merely as a list of prohibitions, but also by drawing closer to the faithful, as Jesus did. In this way, acting with empathy and tenderness, it will be possible to reduce the gap between doctrine and practice, between the teachings of the Church and the daily life of families. What is needed is not a choice between doctrine and mercy, but rather the beginning of an enlightened pastoral care to encourage above all those families in difficulty, who are often aware of a sense of not belonging to the Church.
Today’s debate then turned again to couples in difficulty and divorced and civilly remarried persons, for whom, it was said, that the Church should offer not judgement but truth, with a gaze of understanding, because people follow the truth, and will follow the Church if she speaks the truth. The “medicine” of mercy offers acceptance, care and support. Also because – it was shown – suffering families do not seek rapid pastoral solutions, and they do not wish to be a mere statistical figure, but rather feel the need to be inspired, to feel that they are welcomed and loved. More space must be allowed for a sacramental rather than a juridical form of logic.
With regard to the approach to the Eucharist by the divorced and remarried, it was emphasised that it is not the sacrament of the perfect, but rather of those who are on the way.
Like yesterday afternoon, the debate focused on the need to renew the language of the proclamation of the Gospel and the transmission of doctrine: the Church must be more open to dialogue, and must listen more frequently (and not only in exceptional cases) to the experiences of married couples, because their struggles and their failures cannot be ignored; on the other hand, they can be the basis of a real and true theology. Again, in relation to language, some perplexity was expressed at the suggestion – included in the Instrumentum Laboris – to deepen the concept, of biblical inspiration, of the “order of creation” as a possibility of rereading “natural law” more meaningfully: it was added that it is not enough to change the vocabulary if a bridge to effective dialogue with the faithful is not then created. In this sense, the much foretold and widespread need for change may be understood, it was said, as pastoral conversion, to make the proclamation of the Gospel more effective.
In the Assembly, three specific dimensions of the family were presented: the vocation to life, the missionary aspect understood as witnessing Christ through the family unity, and acceptance of the other, as the family is the first school of otherness, the place in which it is possible to learn patience and slowness, in contrast to the frenzy of the contemporary world. A further dimension of the family unit is shown also in holiness, as the family educated in holiness is the icon of the Trinity, the domestic Church in the service of evangelisation, the future of humanity.
Other points indicated during the third general Congregation related to the importance of catechesis for families, especially for children, and prayer between domestic walls, so that it may give rise to a true generation of faith, enabling its transmission from parents to children. Finally, the need for a more thorough formation for priests and catechists was underlined.
visnews-en.blogspot.com/2014/10/third-general-congregation.html
Tuesday, October 7, 2014
Third General Congregation
Vatican City, 7 October 2014 (VIS) – The general debate continued throughout today’s third general Congregation. The theme according to the order of the Instrumentum Laboris was: “The Gospel of the Family and the Natural Law” (Part I, Chapter 3) and “The Family and Vocation of the Person in Christ” (Part I, Chapter 4).
At the opening of the Congregation, it was announced that the Ordinary Consistory, convoked by the Holy Father for Monday 20 October, will be devoted to the situation in the Middle East, on the basis of the results of the meeting of various Papal Representatives and Superiors of the competent Dicasteries, held in the Vatican from 2 to 4 October. The theme of the Consistory will be presented by Cardinal Secretary of State Pietro Parolin. The meeting will also be attended by six Oriental Patriarchs and the Latin Patriarch of Jerusalem, His Beatitude Fouad Twal.
The general debate then continued in relation to the issues stated above. It was agreed that greater preparation for marriage is necessary, so that it is not only valid but also fruitful. The suggestion was to look not only towards remedies for failure of the conjugal union, but also to focus on the conditions that render it valid and fruitful. It is necessary to transmit a vision of marriage that does not regard it as a destination, but rather as a path to a higher end, a road towards the growth of the person and of the couple, a source of strength and energy. The decision to marry is a true vocation and as such requires fidelity and coherence in order to become a true locus for the growth and the protection of the human being.
For this reason, married couples must be accompanied throughout their path in life, by means of intense and vigorous family pastoral care. The path of preparation for the marriage sacrament, must therefore be long, personalised and also severe, without the fear of eventually leading to a reduction in the number of weddings celebrated in Church. Otherwise, there is the risk of filling the Tribunals with marriage cases.
A further point that emerged during the discussion was the influence of the mass media, at times intrusive, in presenting ideologies contrary to the doctrine of the Church in relation to family and marriage. In this respect, it was said, Catholics must be protected but must also be better prepared: the Church must offer her teaching in a more incisive manner, presenting doctrine not merely as a list of prohibitions, but also by drawing closer to the faithful, as Jesus did. In this way, acting with empathy and tenderness, it will be possible to reduce the gap between doctrine and practice, between the teachings of the Church and the daily life of families. What is needed is not a choice between doctrine and mercy, but rather the beginning of an enlightened pastoral care to encourage above all those families in difficulty, who are often aware of a sense of not belonging to the Church.
Today’s debate then turned again to couples in difficulty and divorced and civilly remarried persons, for whom, it was said, that the Church should offer not judgement but truth, with a gaze of understanding, because people follow the truth, and will follow the Church if she speaks the truth. The “medicine” of mercy offers acceptance, care and support. Also because – it was shown – suffering families do not seek rapid pastoral solutions, and they do not wish to be a mere statistical figure, but rather feel the need to be inspired, to feel that they are welcomed and loved. More space must be allowed for a sacramental rather than a juridical form of logic.
With regard to the approach to the Eucharist by the divorced and remarried, it was emphasised that it is not the sacrament of the perfect, but rather of those who are on the way.
Like yesterday afternoon, the debate focused on the need to renew the language of the proclamation of the Gospel and the transmission of doctrine: the Church must be more open to dialogue, and must listen more frequently (and not only in exceptional cases) to the experiences of married couples, because their struggles and their failures cannot be ignored; on the other hand, they can be the basis of a real and true theology. Again, in relation to language, some perplexity was expressed at the suggestion – included in the Instrumentum Laboris – to deepen the concept, of biblical inspiration, of the “order of creation” as a possibility of rereading “natural law” more meaningfully: it was added that it is not enough to change the vocabulary if a bridge to effective dialogue with the faithful is not then created. In this sense, the much foretold and widespread need for change may be understood, it was said, as pastoral conversion, to make the proclamation of the Gospel more effective.
In the Assembly, three specific dimensions of the family were presented: the vocation to life, the missionary aspect understood as witnessing Christ through the family unity, and acceptance of the other, as the family is the first school of otherness, the place in which it is possible to learn patience and slowness, in contrast to the frenzy of the contemporary world. A further dimension of the family unit is shown also in holiness, as the family educated in holiness is the icon of the Trinity, the domestic Church in the service of evangelisation, the future of humanity.
Other points indicated during the third general Congregation related to the importance of catechesis for families, especially for children, and prayer between domestic walls, so that it may give rise to a true generation of faith, enabling its transmission from parents to children. Finally, the need for a more thorough formation for priests and catechists was underlined.
P
ProVobis
Guest
This IMO seems to be the central point of the statement. I presume it’s been translated correctly. It implies the Church should be a follower rather than a moral leader. Just because the world couldn’t accept the Church’s position on ABC, for example, should that mean the Church should abandon its position on that? And we can go down the list. This is not what is meant by pastoral.
Personally, I can’t see this as the Gospel of Christ we should be preaching. Christ wasn’t that kind to moneychangers, scandalists, and the like.
M
McCall1981
Guest
I agree, Jesus had no problem calling people “vipers” and “Satan” right to their faces.
Also, how does this jive with all the calls for open discussion? It looks like:
“Speak your mind, being open, honest and frank… using only this specific, pre-approved language”.
J
Joe_5859
Guest
If you look at the context, I don’t think that’s what they are going for. It’s not about listening to the world as though the world can help the Church correct and change what has been divinely revealed.
But that doesn’t mean there is not room for a two-way conversation. Listening doesn’t mean the Church listens indiscriminately to the loudest talking heads on the furthest edges of the spectrum. It means listening to where people are at, how they are thinking, which will enable us to better articulate revelation to that audience.
I think of it in terms of RCIA. RCIA is a process where by people come into the Church. It involves a fair amount of catechesis (or at least it should), but there is also a lot of discussion. There is listening to those who are inquiring. We see where they are struggling. We see what their questions are. Then we can respond appropriately.
This is more or less the same thing, just on a grander scale. It’s not that Church teaching will change as a result. That cannot happen. But the conversation doesn’t have to be one-sided simply because there are things that won’t change.
F
FollowChrist34
Guest
Agree. And what always unnerves and irritates me about this new “openness” and “tolerance” is that it is, in fact, so old. I have heard these arguments from liberals **ALL MY LIFE. **
There is absolutely NOTHING new about it. And not a lot meaningfully drawn from the Gospel either.
P
ProVobis
Guest
Okay. Pope Paul had two-way conversations with moral theologists on the subject of ABC. In fact there was more than one vote taken on (and for) the measure. But what good did that do in the end except to harden the pro-ABC’s position against the Pope? We must be careful when we do things for the sake of being “pastoral” about them. They can have extreme unintended consequences.
G
gilliam
Guest
Catholic Herald view: Pope Francis is leading us beyond the Kasper debate: goo.gl/IXWHUX
J
Joe_5859
Guest
I don’t know that that is the best comparison. He wasn’t dialoguing with “the world”, he was asking for moral theologians to reflect on the issue and give him (name removed by moderator)ut.
But, sure, caution is always a good idea. That doesn’t mean that listening is out of the question, though.
J
Joe_5859
Guest
I found this article about the Synod that I think is a great perspective:
Let’s Be Realistic About the Synod
The basic premise is we would all be better off ignoring the rumor mill that has arisen in the media around the Synod.
Let’s Be Realistic About the Synod
The basic premise is we would all be better off ignoring the rumor mill that has arisen in the media around the Synod.
F
FollowChrist34
Guest
I sincerely hope you are right. But I feel like this is the guy saying “calm down” while the flames engulf the theater and your popcorn starts melting…I found this article about the Synod that I think is a great perspective:
Let’s Be Realistic About the Synod
The basic premise is we would all be better off ignoring the rumor mill that has arisen in the media around the Synod.
I’ve only really been engaged in the Catholic Church for about 15 years - I’ve never seen anything like this. Or heard the Pope and various bishops take such public stances about re-interpreting the Gospel. I would urge caution against too much complacency. I would be surprised if any changes occur now; they will occur in 2016. This is the start of a long project. Just my opinion. How long will the conservative bishops last? (To be clear, conservative to me here is not a political term, it implies adherence to the truth of the Gospel and the doctrine of the Church; it is a compliment.) Who will replace them? This isn’t panicking; it’s a serious, responsible assessment of the situation.
J
Joe_5859
Guest
Well, to borrow and modify your metaphor (I sincerely hope you are right. But I feel like this is the guy saying “calm down” while the flames engulf the theater and your popcorn starts melting…
), it can also be quite damaging to yell “fire” in a crowded theater when there is no fire at all. Everyone panics and starts running for the door and people get trampled over and seriously hurt – all for no reason.Doctrine cannot change. It will not change. I give the Holy Spirit all the credit for that. And I sincerely trust Him on that. It doesn’t matter what this headline says or what that individual bishop says. When it comes down to it, that’s the reality of the Catholic Church. Jesus entrusted Divine Revelation to the apostles and their successors (our pope and the bishops in union with him). He promised the Holy Spirit would guide them and that the gates of hell would not prevail against that Church. If we really believe that, how can we think for even one micro-second that the pope is going to pull the rug out from under us? It’s just not going to happen.
M
McCall1981
Guest
Below is an interesting summary of day 2. I’m particularly interested in this part:
"The bishops also spoke of the need to use “the law of graduality” when dealing with people struggling to live a Christian life. Cardinal Nichols later noted in the briefing that St. John Paul II invoked the same concept in the 1982 synod, but made a clear distinction: “There is a law of graduality, but not a graduality to the law.” That may end up being the motto of this Extraordinary Synod."
hotair.com/archives/2014/10/07/synod-day-2-focus-on-language-approach-and-practice-not-doctrine-bishops-insist/
Synod, day 2: Focus on language, approach, and practice, not doctrine, bishops insist
POSTED AT 10:41 AM ON OCTOBER 7, 2014 BY ED MORRISSEY
VATICAN CITY – The Extraordinary Synod on the Family moved into a more regular rhythm today, with the debate moving behind closed doors for the most part, and the Vatican briefing reporters on the debate. This represents a change from previous synods, when the “interventions” — the short speeches given by the bishops, which were submitted in writing prior to the synod — would normally get summarized and the author identified. Combined with the exhortation from Pope Francis to speak freely and enthusiastically, and the advice to refrain from social media while in session, it’s clear that the Vatican wants to ensure that they retain some control over the narrative of this event, at least until they can conclude it next year in the ordinary synod and issue their reports.
Still, there were some interesting tidbits from today’s session. This synod also differs from others in that they are closely matching the discussion to the Instrumentum Laboris, the guiding document for this event, in order to keep the discussion focused on one general topic area at a time. Cardinal Vincent Nichols reminded the media of this during today’s briefing, warning us not to get ahead of ourselves on topics.
According to the briefing, the bishops have repeatedly insisted that church doctrine on marriage and family cannot be changed. Cardinal Peter Erdo’s opening statement had the same declaration, and so the consensus has focused instead on how better to teach these doctrines and reach out to everyone in a pastoral manner. The most intriguing part of that discussion, at least as noted in the briefing, was a call to change the language associated with those teachings and find more inclusive and welcoming language instead. The specific terms that some bishops wish to stop using are “living in sin,” “intrinsically disordered,” and “contraceptive mentality.” The latter seems especially interesting, since that refers to the very prescient warnings in Humanae Vitae written by Pope Paul VI — who will be beatified on the final Sunday of this synod. The encyclical itself does not use that language, but the term is often invoked when discussing the degradation of societies where contraceptive uses flourish. One has to wonder exactly what will replace the term, and whether that replacement will eventually become less invitational over time when the doctrine itself remains in place.
The bishops also spoke of the need to use “the law of graduality” when dealing with people struggling to live a Christian life. Cardinal Nichols later noted in the briefing that St. John Paul II invoked the same concept in the 1982 synod, but made a clear distinction: “There is a law of graduality, but not a graduality to the law.” That may end up being the motto of this Extraordinary Synod.
"The bishops also spoke of the need to use “the law of graduality” when dealing with people struggling to live a Christian life. Cardinal Nichols later noted in the briefing that St. John Paul II invoked the same concept in the 1982 synod, but made a clear distinction: “There is a law of graduality, but not a graduality to the law.” That may end up being the motto of this Extraordinary Synod."
hotair.com/archives/2014/10/07/synod-day-2-focus-on-language-approach-and-practice-not-doctrine-bishops-insist/
Synod, day 2: Focus on language, approach, and practice, not doctrine, bishops insist
POSTED AT 10:41 AM ON OCTOBER 7, 2014 BY ED MORRISSEY
VATICAN CITY – The Extraordinary Synod on the Family moved into a more regular rhythm today, with the debate moving behind closed doors for the most part, and the Vatican briefing reporters on the debate. This represents a change from previous synods, when the “interventions” — the short speeches given by the bishops, which were submitted in writing prior to the synod — would normally get summarized and the author identified. Combined with the exhortation from Pope Francis to speak freely and enthusiastically, and the advice to refrain from social media while in session, it’s clear that the Vatican wants to ensure that they retain some control over the narrative of this event, at least until they can conclude it next year in the ordinary synod and issue their reports.
Still, there were some interesting tidbits from today’s session. This synod also differs from others in that they are closely matching the discussion to the Instrumentum Laboris, the guiding document for this event, in order to keep the discussion focused on one general topic area at a time. Cardinal Vincent Nichols reminded the media of this during today’s briefing, warning us not to get ahead of ourselves on topics.
According to the briefing, the bishops have repeatedly insisted that church doctrine on marriage and family cannot be changed. Cardinal Peter Erdo’s opening statement had the same declaration, and so the consensus has focused instead on how better to teach these doctrines and reach out to everyone in a pastoral manner. The most intriguing part of that discussion, at least as noted in the briefing, was a call to change the language associated with those teachings and find more inclusive and welcoming language instead. The specific terms that some bishops wish to stop using are “living in sin,” “intrinsically disordered,” and “contraceptive mentality.” The latter seems especially interesting, since that refers to the very prescient warnings in Humanae Vitae written by Pope Paul VI — who will be beatified on the final Sunday of this synod. The encyclical itself does not use that language, but the term is often invoked when discussing the degradation of societies where contraceptive uses flourish. One has to wonder exactly what will replace the term, and whether that replacement will eventually become less invitational over time when the doctrine itself remains in place.
The bishops also spoke of the need to use “the law of graduality” when dealing with people struggling to live a Christian life. Cardinal Nichols later noted in the briefing that St. John Paul II invoked the same concept in the 1982 synod, but made a clear distinction: “There is a law of graduality, but not a graduality to the law.” That may end up being the motto of this Extraordinary Synod.
J
Joe_5859
Guest
I just have to say “Thank you” to McCall for pulling in all these great updates. 
It makes for a nice backbone for thread discussion.
It makes for a nice backbone for thread discussion.- Status