Open Thread for the Synod on the Family

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This might be huge, read the bolded below:

vis.va/vissolr/index.php?vi=all&dl=c2570406-4d7f-56ea-c658-54368ff3f1fa&dl_t=text/xml&dl_a=y&ul=1&ev=1

9/10/2014

Seventh General Congregation: The pastoral challenges concerning an openness to life
Vatican City, 9 October 2014 (VIS) The seventh general Congregation, which took place this morning was divided into two phases: the first consisting of further general debate on the theme of the previous afternoon, “Difficult Pastoral Situations” (Part II, Chapter 3. Situations in Families / Concerning Unions of Persons of the Same Sex”, and the second regarding the subsequent issue, “The Pastoral Challenges concerning an Openness to Life”.

In the first part, therefore, the Assembly continued its reflection on the matter of access to the sacrament of the Eucharist for divorced and remarried persons. Firstly, it re-emphasised the indissoluble nature of marriage, without compromise, based on the fact that the sacramental bond is an objective reality, the work of Christ in the Church. Such a value must be defended and cared for through adequate pre-matrimonial catechesis, so that engaged couples are fully aware of the sacramental character of the bond and its vocational nature. Pastoral accompaniment for couples following marriage would also be useful.

At the same time, it was said that it is necessary to look at individual cases and real-life situations, even those involving great suffering, distinguishing for example between those who abandon their spouse and those who are abandoned. The problem exists – this was repeated several times in the Assembly – and the Church does not neglect it. Pastoral care must not be exclusive, of an “all or nothing” type but must instead be merciful, as the mystery of the Church is a mystery of consolation.

It was in any case recalled that for divorced and remarried persons, the fact of not having access to the Eucharist does not mean that they are not members of the ecclesial community; on the contrary, it is to be taken into consideration that there exist various responsibilities that may be exercised. Furthermore, the need to simplify and speed up the procedures for the declaration of marriage nullity was underlined.

With regard to cohabitation in certain regions, it was shown that this is often due to economic and social factors and not a form of refusal of the teachings of the Church. Often, moreover, these and other types of de facto unions are lived while conserving the wish for a Christian life, and therefore require suitable pastoral care. Similarly, while emphasising the impossibility of recognising same sex marriage, the need for a respectful and non-discriminatory approach with regard to homosexuals was in any case underlined.

Further attention was paid to the matter of mixed marriages, demonstrating that in spite of the difficulties that may be encountered, it is useful to look also at the possibilities they offer as witness to harmony and interreligious dialogue. The Assembly then returned to theme of language, so that the Church may involve believers, non-believers and all persons of good will to identify models of family life that promote the full development of the human person and societal wellbeing. It was suggested that the family should be spoken of using a “grammar of simplicity” that reaches the heart of the faithful.

In the second part of the Congregation, the theme of responsible parenthood was considered, emphasising that the gift of life (and the virtue of chastity) are basic values in Christian marriage, and underlining the seriousness of the crime of abortion. At the same time, mention was made of the numerous crises experienced by many families, for instance in certain Asian contexts, such as infanticide, violence towards women and human trafficking. The need to highlight the concept of justice among the fundamental virtues of the family was underlined.

The debate turned to the issue of the responsibility of parents in educating their children in faith and in the teachings it offers: such responsibility is primordial, it was said, and it is important to pay it suitable attention. It was also noted that the pastoral care of children can create a point of contact with families who find themselves in difficult situations.

With regard to children, the negative impact of contraception on society and resulting decline in the birth rate was underlined. It was remarked that Catholics should not remain silent in relation to this issue, but should instead bring a message of hope: children are important, they bring life and joy to their parents, and they reinforce faith and religious practices.

Finally, attention turned to the essential role of the laity in the apostolate of the family and in its evangelisation, as well as lay movements able to accompany families in difficulty.
 
Some commentary:

hotair.com/archives/2014/10/09/synod-diary-prayers-with-the-pope-animated-and-fraternal-debate-and-the-eucharist/

Today’s briefing did actually break a little news. The topic yesterday afternoon and this morning was mostly on difficult pastoral situations, including marriage issues, which produced intense, passionate debate — or “animated and fraternal discussion,” depending on which interpretation one prefers. According to CNS, which has done a great job of live-tweeting all of the remarks (acting a bit like a translation service for some of us), the Synod “strongly reaffirms that those who remarry without annulment cannot receive Communion,” even though the bishops also see the need for pastoral outreach for those Christians. One speaker at the Synod — the Vatican is not providing names — said that the lack of Communion “isn’t moral judgment of individual,” but objective assessment of his/her marital status (again, translation according to CNS).

That was one of the key points for conservative Catholics as the Synod approached. Bishop Francesco Coccopalmerio further commented during the briefing itself on the suggestion that Catholics look to the Orthodox churches for their practice on remarriage, and it tended to corroborate Fr. Federico Lombardi’s read. “It is difficult to turn to Orthodox practice of accepting second unions,” Coccopalmerio said, as it just doesn’t fit with Catholic theology and canon law. In other words, there won’t be many changes in practice in regard to divorce and remarriage.
 
It’s becoming clearer and clearer to me that no doctrines or practices are changing. We all know this synod is much more than Kasper’s proposals, so we can rule out the Chicken Little cries that the Church has apostasized (which runs roughshod to the theological virtue of Hope).

And if something goes wrong down the road, it won’t be the first time a pope or cardinal has made a practical (instead of doctrinal) error. Leo XIII was duped by French satirist Leo Taxil regarding Masonic practices; Paul VI said that wealthier countries should give money to less well-off countries (which doesn’t help poverty there, but fattens the Swiss bank accounts of despots and private military companies); and JPII liked Fr. Marcial Maciel, the Legion of Christ founder who lived a profoundly scandalous double life.
 
Understanding the lack of communion for the remarried as ritual uncleanliness rather than a punishment would go far in tackling the shame associated with not going up to the railing.

It’s a common concept in many religions, and in fact in Catholicism too. In medieval times very few people took communion more than once to twice a year because they were not able to attend confession on a regular basis. No one thought the worse of them.

A two edged sword is needed here, better teaching about the reasons for not taking communion and encouragement to stay in the church, as well as much better prep for marriage in general. It is a vocation after all.
 
Deltadeliquent said:
Understanding the lack of communion for the remarried as ritual uncleanliness rather than a punishment would go far in tackling the shame associated with not going up to the railing.
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If I’m not mistaken, the word “punishment” has been promulgated by extremely liberal publications, like the Guardian. That word, of course, is meant to convey the worst possible understanding of the situation and to rouse anger against the Church.

Also, McCall gets credit for this in one of his posts:

“It was in any case recalled that for divorced and remarried persons, the fact of not having access to the Eucharist does not mean that they are not members of the ecclesial community; on the contrary, it is to be taken into consideration that there exist various responsibilities that may be exercised.”
A two edged sword is needed here, better teaching about the reasons for not taking communion and encouragement to stay in the church, as well as much better prep for marriage in general. It is a vocation after all.
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Agreed.
 
Within the last 24 hours, two Italian cardinals have stepped into the fray over whether divorced and remarried Catholics ought to be able to receive Communion, with both coming down on the permissive side of the argument.

Coccopalmerio, considered one of the top Church lawyers in Catholicism, is president of the Pontifical Council for Legislative Texts, more or less the Vatican’s equivalent of an attorney general’s office.
More…
http://www.cruxnow.com/church/2014/...ls-back-communion-for-divorced-and-remarried/
 
vis.va/vissolr/index.php?vi=all&dl=77bd5ffa-9106-5a2a-30f6-5437d3a0d57f&dl_t=text/xml&dl_a=y&ul=1&ev=1

10/10/2014

Eighth General Congregation: Christian education in difficult family situations

Vatican City, 10 October 2014 (VIS) – During the eighth general Congregation, held yesterday afternoon, the general debate continued to follow the agenda of the Instrumentum Laboris, focusing on the theme “The Church and the Family in the Challenge of Upbringing (Part III, Chapter 2). The Challenge of Upbringing in General / Christian Education in Difficult Family Situations”.

Firstly, the vocation of life as a basic element of the family was emphasised; this led to an invitation to the faithful to deepen their knowledge of Paul VI’s Encyclical, Humanae Vitae, thus better understanding the meaning of the use of natural methods of fertility control and the non-acceptance of contraception. Union and procreation, it was said, are not separate from the conjugal act. The condemnation of genetic manipulation and cryopreservation of embryos was therefore reiterated forcefully.

From various quarters there emerged the tendency of several states and organisations based in the Western world to present, especially in the context of Africa, various concepts (including abortion and homosexual unions) as “human rights”, linked to economic aid and strong pressure campaigns for the promotion of such concepts. In this respect, it was highlighted that the expression “rights to sexual and reproductive health” does not have a precise definition in international law and ends up encompassing mutually contradictory principles such as the condemnation of forced abortion and the promotion of safe abortion, or the protection of maternity and the promotion of contraception. Also without any binding value, the promotion of such “rights” represents a risk, as it may influence the interpretation of other norms, especially in combating discrimination against women.

The Assembly reiterated the importance of adequate preparation for marriage, as its celebration seems to be increasingly reduced to the social and legal status, rather than a religious and spiritual bond. The preparatory course, it was noted, is often perceived by couples as an imposition, a task to complete without conviction, and as a result it is too brief. Since marriage is a vocation for life, preparation for it should be long and detailed, as in the case of preparation for religious life. It was also shown that, among couples, there is a frequent lack of awareness of the sacramental value of the marriage bond, so much so that the celebration of the marriage rite, it was said, is not automatically the celebration of the marriage sacrament.

With regard to the streamlining of procedures for the process of verifying matrimonial nullity, it was recalled that a special study Commission for the reform of the canonical marriage nullification process was instituted by the Holy Father Francis on 20 September 2014, and the hope was expressed that it will enable a simpler procedure to be put into effect, which must however be single and uniform for all the Church. Furthermore, with regard to the double confirming sentences consequent to mandatory appeal, it was asked whether the possibility had been raised of leaving the decision of recourse to appeal to the discretion of the bishop. At the same time, the hope was expressed that there would be a greater presence of suitably prepared lay judges, women in particular.

The Assembly went on to insist on the importance of good preparation for priests in relation to the pastoral care of marriage and the family, and remarked that homilies can be used as a special and effective moment for proclaiming the Gospel of the family to the faithful. It was commented that there is a need for formation and information, as the spiritual holiness of the priest, his creativity and his direct relationship with families are particularly appreciated by the faithful.

There were further reflections on the relationship between migration and family, in which it was reiterated that the family unit is a fundamental right to be accorded to every migrant, and the importance of protection for the right to family unity through international migratory policies was emphasised. It was said that the family is an essential element for the integration of migrants in host countries.

During the hour dedicated to free discussion – between 6 and 7 p.m. – three themes emerged in particular: with regard to divorced and remarried persons, the need for a penitential path was highlighted, to be accompanied by reflection on the case of divorced persons who remain alone and suffer in silence, at the margins of social life. Secondly, mention was made of the need to protect the children of divorced couples from suffering the psychological affects of their parents’ divorce. In this respect, it was recalled that adequate pastoral care of children often causes their parents to draw closer to the Church.

Thirdly, the importance of the relationship between the family and the education of children was affirmed, with particular reference to parents’ right to choose the most suitable educational plan for their children, so that they may receive a quality education.
Finally, the Secretary General of the Synod, Cardinal Lorenzo Baldisseri, announced that during the eight general Congregations, there had been a total of 180 interventions from the Synod Fathers, with the addition of 80 more during the hours of open debate.
 
vis.va/vissolr/index.php?vi=all&dl=a8250029-f341-92c4-3bbe-5437d34c73cd&dl_t=text/xml&dl_a=y&ul=1&ev=1

10/10/2014

Ninth General Congregation: listen to the laity

Vatican City, 10 October 2014 (VIS) – During the ninth general Congregation, which took place this morning, 15 interventions were heard (6 from couples and 9 from single Auditors), almost all laypersons engaged in the fields of family pastoral care, bioethics and human ecology. From various countries throughout the world and representing almost all the continents, the Auditors brought to the Assembly their living testimony of family apostolate lived in everyday life.

Firstly, mention was made of the difficulties experienced by families living in the Middle East, especially in Iraq: these numerous conflicts have serious repercussions on families, divided by the death of their members, forced to migrate in search of a safe place to live, deprived of a future for the young who are removed from schools or for the elderly who are abandoned to their own devices. The unity of the Christian family in the Middle East is profoundly disrupted, with consequences also for the social and national unity of the countries in the region. Faced with such dramatic situations, the Church truly represents a safe haven, a “family of families” that offers comfort and hope. It is also necessary to prepare married couples to be “mediators” of peace and reconciliation.

Another point highlighted by the Auditors was the need for the Church to listen more to laypeople in the search for solutions to the problems of families, especially in relation to the sphere of intimacy in the life of couples. For this reason it is important for there to be synergy between the academic world and the pastoral world, so as to form not “technicians” but rather pastoral workers who know and understand how to promote the themes of family and life through a solid Catholic overall anthropological vision.

Furthermore, the Auditors remarked on the need for greater dialogue between Church and State, also through the efforts of lay faithful who, without motivations of personal ambition, know how to promote the protection of the rights of the family and the defence of life, working for a State with a human face. The laity, it was remarked, must be active and competent in the public defence of the values of life and the family.

The interventions focused on the need to adequately and permanently prepare priests in relation to themes regarding the family, especially in relation to openness to life, so that they are able to explain and speak naturally and clearly about conjugal love. It was also noted that if natural family planning is explained in depth, highlighting its positive worth, it can strengthen the life of the couple. In this respect, it was reiterated that homilies, if well prepared, may ensure that the faithful participate more fully in the celebration of Mass.

A further starting point for reflection shed light on the importance of testimony: the young do not need theory, it was said, but they clearly understand the centrality of the family if it is demonstrated by families themselves, credible witnesses and subjects of evangelisation. For this, the Assembly reflected on the need for couples to be accompanied by adequate pastoral care after marriage as well as before.

The Auditors then gave voice to the suffering of those who lose a family member: widows and widowers, orphans, or parents who lose a child. For these people, the accompaniment of the Church is fundamental, through support groups and sharing, so that they do not become lost in the profound anguish of loss, and the fear of a “desert” of emotions, but remain firm in their faith.

The Synod Fathers went on to speak about the importance of “human ecology”, which helps to combat the negative affects of economic globalisation, which often proposes models contrary to Catholic doctrine. They expressed their firm condemnation of all forms of domestic violence, especially in relation to women, showing that this is often perpetrated by young people.

Finally, the need for communication within families was emphasised, as sharing between couples, participation of both parents in the education of children, and above all prayer within domestic walls, all contribute to strengthening the family unit.
 
ncregister.com/daily-news/familiaris-consortio-and-the-synod-on-the-family/

‘Familiaris Consortio’ and the Synod on the Family

by EDWARD PENTIN 10/10/2014

VATICAN CITY — As the Extraordinary Synod of Bishops on the Family gets under way at the Vatican, how relevant will be the last apostolic exhortation on the family, Pope St. John Paul II’s Familiaris Consortio (The Christian Family in the Modern World)?
In May this year, Cardinal Lorenzo Baldisseri, secretary general of the Synod of Bishops, said in an interview that the Vatican wishes to “update” the document, the fruit of the 1980 Synod of Bishops’ deliberations.
In a later interview with the Register, he noted the “theme of the family, after more than 30 years, since the document Familiaris Consortio, needs to be looked at in a global sense, considering the often uncommon anthropological and social situations today.”
Some have interpreted his comments to suggest that the document has little relevance to today’s world, given the changes in social attitudes to many areas related to marriage, sexuality and the family.
But Stephan Kampowski, professor of philosophical anthropology at the Pontifical John Paul II Institute for Studies on Marriage and Family, said it would be “unimaginable” that the bishops of today would “simply consider irrelevant what the bishops of 30 years ago considered good, important and necessary.”
Responding to calls to update the document, he acknowledged it did not address a number of issues that have become “real challenges” today, such as same-sex “marriage” and gender ideology. But he stressed this doesn’t “invalidate the substance of the document, which continues to be the ‘magna carta’ of the Church’s teaching on marriage and family.”
Critics have suggested that because the family is in a bigger crisis than ever, the approach of the document was ineffective and something new must be tried. But Kampowski responded by quoting this year’s synod’s instrumentum laboris (working document): “When the teaching of the Church is clearly communicated in its authentic, human and Christian beauty, it is enthusiastically received for the most part by the faithful” (13).
“If there is a problem with Familiaris Consortio, it is that in many places it has been implemented half-heartedly or not at all,” Kampowski argued. “Where its teachings have been followed, one can witness how these are bearing abundant fruit.”
Among its areas of guidance, Familiaris Consortio restates the Church’s opposition to artificial birth control, lists other threats to the family such as divorce, abortion and sterilization, and summarizes John Paul II’s theology of the body. It also discusses the responsibility and expectations of the family regarding the education of children, underlines the importance of the sacraments in family life, and strongly urges family prayer.
In an interview in March, Cardinal Carlo Caffarra, the archbishop of Bologna, who was one of the consulters at the 1980 synod, said it is “simply not true to say that Familiaris Consortio comes out of a historical context that is completely alien to ours today.”
The document, he said, “taught us an approach to the questions of marriage and the family” and that using this approach, “we arrive at a teaching that, even today, remains a reference point that cannot be disregarded.”
Juan José Pérez-Soba, professor of pastoral theology at the Pontifical John Paul II Institute for Studies on Marriage and Family, said its “great contribution” is its “global vision of marriage and family as pertaining to the most intimate core of the Gospel.” He said it tries to help people respond to today’s challenges to the family “by considering the call to love as the guiding thread of a progressive and personalized pastoral care,” and by placing “great importance on the grace and mercy that regenerate a person.”
While aware of the need for trained pastoral caregivers, especially priests, Pérez-Soba stressed that it “underlines the social dimension of the pastoral care of the family in its entirety.” All these are “great riches,” he continued, “contained in the exhortation that, however, still need to be discovered more fully.”
Underlining the continued relevance of John Paul II’s exhortation, Kampowski said that “true collegiality” among bishops and a “rightly understood sensus fidei” [sense of the faith] imply that it’s not just the opinions of today that are important, but those of past bishops and faithful.
“Given that Familiaris Consortio summarizes the results of the last synod on the family, it seems obvious that it should be the point of departure for the present Synod on the family and serve as guidepost for its deliberations.”
Both Kampowski and Pérez-Soba are authors of The Gospel of the Family, a newly published critical response to Cardinal Walter Kasper’s pre-synod proposal for allowing divorced-and-civilly remarried Catholics to receive the Eucharist after a penitential period.
Looking at to the synod, Kampowski hopes it will encourage the family to be “ever more” the “fundamental resource for evangelization.” But he is concerned that it might view the Church’s teaching on marriage and family not as a strength but as an “obstacle to evangelization.”

(Read the rest there)
 
McCall1981 said:
ncregister.com/daily-news/familiaris-consortio-and-the-synod-on-the-family/

‘Familiaris Consortio’ and the Synod on the Family
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Thanks for the update. From the portions I read, although there are obvious points of conflict, these few are the most heartening to me. (Emphasis mine)
Stephan Kampowski :
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It would be “unimaginable” that the bishops of today would “simply consider irrelevant what the bishops of 30 years ago considered good, important and necessary.”
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“If there is a problem with Familiaris Consortio, it is that in many places it has been implemented half-heartedly or not at all,” Where its teachings have been followed, one can witness how these are bearing abundant fruit.”
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Underlining the continued relevance of John Paul II’s exhortation, he also said that “true collegiality” among bishops and a “rightly understood sensus fidei” [sense of the faith] imply that it’s not just the opinions of today that are important, but those of past bishops and faithful.
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He argued that admitting the divorced and civilly remarried to communion would overturn the Church’s teaching over the past two millennia, giving the “Church’s stamp of approval on forms of sexual intimacy outside of marriage”.
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Cardinal Carlo Caffarra
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It is “simply not true to say that Familiaris Consortio comes out of a historical context that is completely alien to ours today.”
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The most fundamental message of Familiaris Consortio is that the document affirms the Church’s supernatural sense of the faith, which “does not consist solely or necessarily in the consensus of the faithful.”
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So very glad that this in particular, has been said. How can the Church consider breaking with prior Magisterial documents without a radical departure from where she has always stood strong. Would it not create chaos among the faithful?
 
Here’s some pretty good commentary on day 5 of the Synod:

hotair.com/archives/2014/10/10/synod-diary-the-americans-the-swiss-and-the-end-of-round-1/

I found this part particularly interesting:

“There was more discussion of a “penitential journey” for divorced and remarried couples, but that was put in the context of an educational process by the Heinzens in a follow-up. The issue is the recognition of the true source and substance of the Eucharist, which is the path to true holiness. On that subject, John Thavis had an enlightening report about remarks from Cardinal Coccopalmerio, who appeared at yesterday’s briefing, about the nature of the “penitential journey.” It may be more about administrative annulments, rather than a change in Eucharistic practice.”
 
ncregister.com/daily-news/african-archbishop-reflects-on-challenges-to-marriage-and-family/

African Archbishop Reflects on Challenges to Marriage and Family

What do you think regarding the debate about the reception of Communion by divorced and civilly re-married Catholics? Is this a significant issue for the Church in Africa?

"First of all, I would like to admit that cases of divorce and remarriage are significant pastoral challenges here in Africa. But I would like to say this: The divorced and remarried are not admitted to the sacraments. If a man and woman have divorced, the case for the divorce must be examined by the Church’s marriage tribunal. If the case for the divorce is valid, then the marriage is annulled.

In the case of the remarried, their previous marriage must be examined by the Church’s marriage tribunal and if their marriage is proved to be invalid, the marriage can be annulled. Before they are admitted to the sacraments, however, their re-marriage union must first be convalidated by the Church."
 
ewtnnews.com/catholic-news/Vatican.php?id=10924

The Synod of Bishops on Friday entered its decisive second phase, with the formation of small groups which are to come to decisions which will be synthesized into the synod’s concluding “relatio.”

The relatio will form the basis for discussion in the 2015 ordinary synod on the family. It will be presented Oct. 13 by Cardinal Peter Erdo of Esztergom-Budapest, who is serving as general rapporteur for the Synod of Bishops.

The relatio will give the first response of the synod fathers to some of the event’s discussions, including that of admission to Communion for the divorced and remarried.

Cardinal Francesco Coccopalmerio, president of the Pontifical Council for Legislative Texts, told EWTN News Oct. 10 that “the document will include a part on the divorced and remarried, gay couples, and also part of the discussion raised on the possibility of reforming the process of declarations of nullity,” but it will also include “a wider part on the Church’s teaching on the family, and positive examples to live it.”
 
Some troubling news for the Synod -

rr.sapo.pt/informacao_detalhe.aspx?fid=29&did=164929
(link in Portuguese, translated below - bolded emphasis mine)
The Pope, who never spoke but heard everything that was spoken in the Synod Hall, named, without anyone having foreseen it, six persons to strengthen the commitee that should write the Synod report [Relatio Synodi]. Cardinal Erdö, of Budapest, is still heading it.
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The fact has worried those who want to maintain the current discipline of the Church regarding these issues, considering that all the persons named by the Pope are of a liberal tendency, unlike Erdö.
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Meanwhile, the Synod Fathers elected, through a secret ballot, the names of those responsible for the language working groups that, in the upcoming week, will debate more specific questions.
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Here, though, there was a strengthening of the conservative positions, with names such as Cardinal Burke and Cardinal Sarah, both held in high regard by the conservative wing, as well as Cardinal Bagnasco.
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Here is the Vatican’s confirmation of the individuals who were chosen by Pope Francis to write the final report:
press.vatican.va/content/salastampa/en/bollettino/pubblico/2014/10/10/0746/03035.html

I find it interesting that the secret ballot voting by the bishops and Cardinals chose conservative-leaning prelates to head the Synod, and then Pope Francis inserts 6 liberal-leaning prelates to write the final report midway through the proceedings. 🤷
 
I hope he’s just making sure of a “fair and balanced” outcome.
 
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